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CROWN  THEOLOGICAL  LIBRARY 


VOL.  XIV. 


BOUSSET’S 


JESUS 


Crown  Cbeological  Xtbrarp 


WORKS  ALREADY  PUBLISHED 


Vol.  I.— BABEL  AND  BIBLE.  By  Dr 

Friedrich  Delitzsch.  ss. 

Vol.  II.— THE  VIRGIN  BIRTH  OF  CHRIST. 

An  Historical  and  Critical  Essay.  By  Paul  Lobstein. 
3S- 

Vol.  III.— MY  STRUGGLE  FOR  LIGHT. 

Confessions  of  a Preacher.  By  R.  Wimmer.  3s.  6d. 

Vol.  IV.— LIBERAL  CHRISTIANITY.  Its 

Origin,  Nature,  and  Mission.  By  Jean  R£ville.  4s. 

Vol.  V.— WHAT  IS  CHRISTIANITY?  By 

Adolf  Harnack.  5s. 

Vol.  VI.— FAITH  AND  MORALS.  By  W. 

Herrmann.  5s. 

Vol.  VII.— EARLY  HEBREW  STORY.  A 

Study  of  the  Origin,  the  Value,  and  the  Historical 
Background  of  the  Legends  of  Israel.  By  John  P. 

Vol.  VIII.—  BIBLE  PROBLEMS  AND  THE 
NEW  MATERIAL  FOR  THEIR  SOLUTION. 
By  Prof.  T.  K.  Cheyne,  D.Litt.,  D.D.  5s. 

Vol.  IX.— THE  DOCTRINE  OF  THE 
ATONEMENT  AND  ITS  HISTORICAL  EVOLU- 
TION, and  RELIGION  AND  MODERN  CUL- 
TURE. By  the  late  Auguste  Sabatier.  4s.  6d. 

Vol.  X.— THE  EARLY  CHRISTIAN  CON- 
CEPTION OF  CHRIST : its  Significance  and  Value 
in  the  History  of  Religion.  By  Otto  Pfleiderer. 
3s.  6d. 

Vol.  XI.— THE  CHILD  AND  RELIGION. 

Eleven  Essays  by  Various  Writers.  6s. 

Vol.  XII.— THE  EVOLUTION  OF  RELI- 
GION : An  Anthropological  Study.  By  L.  R. 
Farnell,  M.A.,  D.Litt.  5s. 

Vol.  XIII.— THE  HISTORY  OF  EARLY 
CHRISTIAN  LITERATURE.  The  Books  of  the 
New  Testament.  By  Baron  H.  Von  Soden.  5s. 


JESUS 


BY 


W.  BOUSSET 

PROFESSOR  OF  THEOLOGY  kV  THE  UNIVERSITY  OF  GOTTINGEN 


TRANSLATED  BY 

JANET  PENROSE  TREVELYAN 


EDITED  BY 

Rev.  W.  D.  MORRISON,  LL.D. 


WILLIAMS  & NORGATE 

14  HENRIETTA  STREET,  COVENT  GARDEN,  LONDON 

NEW  YORK:  G.  P.  PUTNAM’S  SONS 


Gl-JlOt 

J36 


CONTENTS 


BOOK  I 

THE  OUTWARD  COURSE  OF  THE  LIFE  OF  JESUS, 
AND  THE  FORMS  OF  HIS  ACTIVITY 

PAGES 

Chapter  I.  The  Ministry  ....  1-18 

Chapter  II.  The  Character  of  Jesus,  and  his 
Relations  with  contemporary  Rabbinism  and 
Essenism 19-35 

Chapter  III.  Jesus  as  Preacher  and  Healer  . 36-58 

Chapter  IV.  Disciples  and  Opponents  59-70 

BOOK  II 

THE  TEACHING  OF  JESUS 

Chapter  V.  The  Kingdom  of  God  . . . 71-98 

Chapter  VI.  Jesus’  Conception  of  God  . 99-116 

Chapter  VII.  The  Last  Judgment  . . 117-129 

Chapter  VIII.  The  Moral  Teaching  of  Jesus  130-165 


164953 


VI 


Contents 


BOOK  III 

THE  MYSTERY  OF  THE  PERSON 

PAGES 

Chapter  IX.  Jesus  and  the  Messiahship  . 1 66-1 80 
Chapter  X.  The  Son  of  Man  . . .181-194* 

Chapter  XI.  Conclusion 195-211 


JESUS 


BOOK  I 

THE  OUTWARD  COURSE  OF  THE  LIFE  OF  JESUS, 
AND  THE  FORMS  OF  HIS  ACTIVITY 

CHAPTER  I 

The  Ministry 

One  small  section  of  the  life  of  Jesus,  the 
short  period  of  his  public  activity,  is  all  that 
our  authorities  allow  us  to  survey.  Its  begin- 
nings lie  plunged  in  darkness.  The  accounts 
given  by  Matthew  and  Luke  in  the  first 
chapters  of  their  Gospels  belong  to  the  domain 
of  legend,  as  is  shown  by  the  fact  that  our 
earliest  Gospel  knows  nothing  of  any  sifth 
events,  while  even  the  fourth  passes  them  over 
in  silence.  Nor  do  the  reports  of  these  two 
Gospels  agree  in  any  point,  except  in  the 


2 


Jesus 

single  statement  that  Jesus  was  born  at 
Bethlehem.  And  even  here  a considerable 
discrepancy  appears.  With  Luke  the  better 
historical  tradition  that  Nazareth  was  in  reality 
J esus’  native  town  still  makes  itself  felt ; and 
according  to  his  account,  therefore,  Jesus  was 
born  in  Bethlehem  in  consequence  of  his 
parents’  journey  thither  to  be  enrolled  in  the 
census  of  Augustus.  Matthew,  on  the  other 
hand,  assumes  as  self-evident  that  Jesus’ 
parents  originally  lived  in  Bethlehem,  and 
gives  express  reasons  for  their  migration  to 
Nazareth  a few  years  later.  The  two  accounts 
are  absolutely  contradictory,  and  represent 
two  separate  attempts  at  reconciling  the  older 
tradition  that  Nazareth  was  Jesus’  birthplace 
with  the  later  assumption  that,  as  Messiah,  he 
must  have  been  born  at  Bethlehem.  Nor  is  it 
possible,  by  rejecting  Matthew’s  report,  to  save 
tlft  of  Luke,  on  the  plea  that  the  latter  is 
simpler  and  fresher  than  Matthew’s  dogmatic 
structure,  with  its  framework  of  Old  Testa- 
ment prophecies.  For  the  story  which  Luke 


3 


The  Ministry 

takes  as  the  very  core  of  his  narrative — the 
census  under  Augustus  and  the  journey  of 
Jesus’  parents  to  Bethlehem — is  full  of  histori- 
cal impossibilities.  And,  above  all,  the  central 
point  of  both  accounts  is  formed  by  the  story  of 
the  miraculous  birth,  which  betrays  itself  by  its 
very  content  to  be  a piece  of  dogmatic  legend. 
It  is  ignored  by  our  Gospels  in  the  actual  body 
of  their  narratives,  e.g.  when  they  speak  without 
reserve  of  Jesus’  brothers  and  sisters,1  and  of 
himself  as  the  carpenter’s  son ; or  still  more 
when  they  record  that  Mary,  his  mother,  once 
came  seeking  to  fetch  her  son  home,  because  she 
thought  he  was  beside  himself.2  Paul  not  only 
knows  nothing  of  this  dogma,  but  witnesses 
against  it  when  he  speaks  of  Jesus  as  “ of  the 
seed  of  David  according  to  the  flesh,” 3 or  when, 
in  a passage  in  which  he  is  emphasising  the 
fact  that  in  order  to  redeem  us  Jesus  Christ 
became  in  all  respects  like  unto  us,  he  spells 
of  him  as  “born  of  a woman.”4  Finally,  a 

1 Mark  vi.  3.  2 Mark  iii.  21  and  32. 

3 Rom.  i.  3.  4 Gal.  iv.  4. 


4 Jesus 

direct  contradiction  to  the  idea  of  the  miracu- 
lous birth  is  formed  by  the  genealogies  both 
in  Matthew  and  Luke,1  in  which  Jesus’  descent 
from  David  is  proved  by  reference  to  the 
Davidic  origin  of  Joseph . They  must  have 
arisen  before  the  appearance  of  the  birth- 
stories,  for  through  them  they  lose  all  meaning 
and  all  object.  And  it  happens  that,  in  a 
recently  discovered  manuscript  of  an  early 
Syriac  translation,  we  find  Matthew’s  genealogy 
actually  ending  with  the  words : “ Joseph,  to 
whom  Mary  the  Virgin  was  betrothed,  begat 
Jesus,  who  is  called  Messiah.” 

That  our  faith  loses  nothing  by  the  abandon- 
ment of  the  dogma  of  the  miraculous  birth  is 
best  shown  in  the  person  and  piety  of  Paul 
the  Apostle.  No  man’s  faith  in  Jesus  Christ 
could  have  been  more  fervent,  more  glowing 
than  his ; yet  he  knew  nothing  of  the  miracu- 
Iots  birth.  The  mystery  of  the  person  of 
Jesus  does  not  lie  in  the  manner  of  its  outward 
origin.  Nor  will  the  first  chapters  of  Luke, 
1 Matt.  i.  1-6 ; Luke  iii.  23-38. 


5 


The  Ministry 

with  their  wonderful  poetic  beauty,  ever  cease 
to  be  full  of  meaning  and  value  for  us,  even 
though  we  regard  them  as  pure  legend.  They 
bear  within  themselves  their  value  for  all  time. 
They  are  the  glittering  halo  which  the  poetic 
faith  of  the  first  community  set  upon  the  head 
of  Jesus.  The  forms  of  that  faith  are  transi- 
tory, but  the  faith  itself  in  its  inmost  essence 
still  remains  : “ I bring  you  tidings  of  great 
joy,  for  there  is  born  to  you  this  day  a 
Saviour.”  Luke  must  ever  be  to  us  the 
writer  of  the  Christmas  gospel,  whether  we 
take  his  narrative  as  literal  truth  or  as  poetic 
fairy-tale. 

Our  acquaintance  with  Jesus  begins  only 
when  he  has  attained  the  prime  of  manhood, 
at  the  age  of  about  thirty,  and  is  entering 
upon  his  career  of  public  activity.  His 
appearance  is  intimately  connected,  according 
to  our  tradition,  with  that  of  another  great 
emissary  of  the  Lord  to  the  people  of  Israel — 
John  the  Baptist.  Now  who  was  John  the 
Baptist?  All  things  considered,  we  can  say, 


6 


Jesus 

in  Jesus’  own  words,  that  he  was  a prophet.1 
After  centuries  of  drought  in  the  religious  life 
of  the  people,  here  at  last  was  an  apparition 
on  the  old  grand  scale.  A prophet  after  the 
manner  of  the  great  prophets  of  old,  he 
preached  repentance  and  judgment,  and  sought 
to  free  his  countrymen  from  their  ancient 
deep-rooted  madness  of  self-complacency  and 
self-assurance:  “Begin  not  to  say  within 
yourselves,  ‘ We  have  Abraham  to  our  father  ’ : 
for  I say  unto  you  that  God  is  able  of  these 
stones  to  raise  up  children  unto  Abraham.”2 
In  two  respects  the  figure  of  John  the 
Baptist  eclipses  that  of  the  ancient  prophets 
and  assumes  a new  and  special  character. 
With  none  of  them  did  asceticism  play  so 
great  a part  as  with  him.  He  made  his 
appearance  in  the  desert,  clad  in  the  scanty 
clothing  of  the  desert-dwellers,  and  eating  the 
£Pesert  food.  The  business  of  everyday  life 
was  hateful  to  him ; he  constrained  his  hearers 
to  come  out  into  the  wilderness,  that  in  the 
1 Matt.  xi.  9.  2 Luke  iii.  8. 


7 


The  Ministry 

stillness  of  dead  nature  they  might  find  their 
God,  whom  they  had  lost  among  men. 
But  in  addition,  John  was  the  originator  of  a 
remarkable  novelty — the  external  religious  rite 
of  baptism . What  was  the  true  meaning  of 
the  baptism  of  John  we  are  now  scarcely  in  a 
position  to  say.  In  any  case,  both  he  and  his 
hearers  attached  great  importance  to  it,  and 
he  was  known  as  the  Baptist  on  account  of  it. 
It  was  the  tribute  paid  by  the  great  John  to 
the  later  national  piety,  now  nearing  its  decay 
and  inclined  to  lay  an  ever-increasing  stress 
upon  external  rites  and  ceremonies  of  a sacred 
or  miraculous  nature. 

That  Jesus  was  directly  indicated  by  John  as 
Messiah,  as  the  Christian  tradition  has  it,  we  do 
not  believe.  John  prophesied  a Messiah  who 
should  come  with  his  winnowing-fan  in  his 
hand  and  with  fire  from  heaven.1  The  appear- 
ance of  Jesus  was  altogether  different  from 
that  of  the  Messiah  whom  John  expected.  It 
was  only  when  John  lay  in  prison  that  the 
1 Matt.  iii.  11,  12. 


8 


Jesus 

belief  dawned  in  his  soul  that  this  might  be 
“ He  that  cometh,”  the  Messiah.1  But  indirectly 
his  preaching  was  of  great  importance  to  the 
entry  of  Jesus  upon  the  scene.  He  prepared 
the  way  for  Jesus’  activity.  The  movement 
which  he  had  called  forth  was  still  agitating 
the  souls  of  the  people  with  its  long  after-swell 
when  Jesus  began  his  ministry. 

It  is  part  of  the  most  trustworthy  substance 
of  our  tradition  that  Jesus  went  to  be  baptized 
by  John  the  Baptist.  The  fact  that  the 
Christian  community  objected  very  early  to 
the  idea  that  the  Sinless  One  should  have 
accepted  the  baptism  of  the  forgiveness  of 
sins,2  makes  it  impossible  that  its  members 
should  ever  have  invented  this  incident  in 
the  life  of  Jesus.  Further,  a tradition  which 
we  have  no  reason  to  distrust,  tells  us  that  at 
his  baptism  Jesus  had  an  experience,  a vision, 
which  was  the  turning-point  in  his  life.  He 
saw  the  heavens  opened  and  heard  the  voice 

1 Matt.  xi.  2 ff. 

2 Matt.  iii.  14  f.  is  an  attempt  to  remove  the  objection. 


9 


The  Ministry 

of  God  ring  through  his  soul : " Thou  art  my 
Son.”1  Nor  is  it  psychologically  improbable 
that  after  this  momentous  event  the  hour  of 
temptation  should  have  come  upon  him.2 
After  the  divine  voice  had  filled  his  whole 
being  with  its  mighty  sound,  the  earthly  nature 
rose  up  against  it  and  must  needs  be  fought 
down  to  the  bitter  end. 

Thus  had  Jesus  ripened  and  matured  for 
his  appearance  in  public.  As  to  the  time  and 
place  of  that  event,  we  are  not  wholly  without 
information.  Luke  tells  us  that  the  preaching 
of  John  took  place  in  the  fifteenth  year  of  the 
reign  of  Tiberius  Cassar,3  i.e.  between  the  19th 
of  August  28  and  the  19th  of  August  29  ; and 
since  John’s  career  must  to  all  appearance  have 
been  very  short,  the  date  of  Jesus’  baptism 
and  of  the  beginning  of  his  ministry  cannot 
be  placed  at  too  great  a distance  from  it. 
According  to  the  Gospel  of  Luke,  he  was  at 
that  time  “about”  thirty  years  of  age.4  If, 


1 Mark  i.  9-1 1. 

3 Luke  iii.  1. 


2 Mark  i.  12-13. 
4 Luke  iii.  23. 


io  Jesus 

as  it  seems,  we  are  right  in  assuming  that 
Jesus  was  born  before  the  death  of  Herod 
the  Great,1  he  was  actually  a little  more  than 
thirty  at  the  time  of  his  first  appearance, 
for  Herod  died  in  the  year  4 b.c.  ; but,  on  the 
other  hand,  we  are  compelled  to  assign  his 
birth  to  the  very  end  of  the  reign  of  Herod. 
Judsea  was  now  under  the  direct  rule  of  the 
Romans,  after  the  deposition  and  banishment 
in  6 a.d.  of  Archelaus,  son  of  Herod  the 
Great.  Pontius  Pilate  held  the  office  of  pro- 
curator (26-36  a.d.),  and  under  him  the  Jewish 
high  priest  (at  this  time  Caiaphas,  17-35  a.d.), 
held  a position  of  some  independence.  Galilee 
was  still  ruled  by  a son  of  Herod  the  Great, 
Antipas,  by  whom  the  Baptist  was  imprisoned 
and  executed.  Jesus  entered  on  his  ministry 
not  in  his  own  home,  the  little  inland  hill- 
town  of  Nazareth,  lying  on  the  southern  slope 
of  Galilee,  but  in  Capernaum,  a city  standing 
in  a narrow  plain  on  the  western  shore  of  the 

1 Luke  i.  5,  and  cf.  the  account,  though  a legendary 
one,  in  Matt.  ii.  1 ff. 


The  Ministry  1 1 

Lake  of  Galilee,  shut  in  on  the  west  by  a 
mountain  ridge.  In  the  first  chapter  of  Mark,1 
a vivid  picture  has  survived  of  his  first  day’s 
preaching  at  Capernaum. 

We  know  nothing  definite  as  to  the  dura- 
tion of  Jesus’  ministry.  The  narrative  of  our 
first  three  Evangelists  is  timeless.  Even  if 
their  report  is  accurate,  we  are  not  justified 
in  concluding  from  the  fact  that  they  record 
but  one  journey  of  Jesus  to  Jerusalem,  that 
his  activity  lasted  but  a single  year.  On  the 
other  hand,  the  chronology  of  the  fourth 
Gospel,  with  its  division  of  Jesus’  life  accord- 
ing to  the  Jewish  feasts,  is  not  above  suspicion, 
and  cannot  be  accepted  as  it  stands.  Still,  we 
cannot  assume  too  long  a duration  for  the 
ministry.  Jesus’  death  must  be  placed  not 
long  after  the  year  30,  since,  according  to  the 
fairly  unanimous  conclusion  of  investigators, 
the  conversion  of  Paul  took  place  at  latest  in 
the  middle  of  the  thirties. 

We  are  no  longer  in  a position  to  reconstruct 
1 i.  16-S9. 


12 


Jesus 

an  historical  picture  of  the  ministry  of  Jesus  in 
Galilee  according  to  its  chronological  develop- 
ment, for  the  narrative  of  our  Gospels,  with 
its  prevailing  timelessness  and  its  frequent 
arrangement  of  the  words  and  deeds  of  Jesus 
in  a designedly  material  order,  does  not  provide 
the  means  necessary  for  such  a picture.  Only 
a few  scanty  data  can  be  established  with 
certainty : that  his  success  and  the  enthusiasm 
of  the  multitude  steadily  increased  at  first ; 
that  he  gradually  gathered  round  him  a band 
of  disciples  and  followers  whose  devotion  was 
unbounded,  but  that  then  a gradual  slackening 
of  enthusiasm  set  in,  and  that  towards  the  end 
of  his  Galilean  ministry  he  saw  himself  sur- 
rounded by  dangers,  which  he  sought  to  avoid 
by  a considerable  journey  towards  the  north ; 
that  his  following  grew  less  and  less,  and 
that  he  deliberately  restricted  himself  to  the 
instruction  of  his  own  disciples.  The  little 
that  does  introduce  some  movement  into  the 
record  of  his  life  we  are  left  to  read  between 
the  lines  of  the  Gospels,  rather  than  that  they 


13 


The  Ministry 

definitely  state  it ; and  the  question  is,  whether 
the  inquirers  into  the  life  of  Jesus  have  always 
been  right  in  their  readings.  A few  separate 
scenes  recorded  by  the  Evangelists  seem  to 
have  been  of  special  importance  to  the  internal 
course  of  his  life  and  teaching,  such  as,  above 
all,  the  solemn  confession  at  Caesarea  Philippi, 
when  Peter  answered  the  Master’s  question, 
“ Who  say  ye  that  I am  ? ” with  the  unhesitat- 
ing words  : “Thou  art  the  Christ.”1  Here  it 
certainly  seems  as  though  Jesus  were  speaking 
to  his  disciples  for  the  first  time  (and  probably 
towards  the  end  of  his  ministry)  of  the  Messi- 
anic secret  of  his  person,  and  as  though  the 
confession  of  the  disciples  were  also  made  now 
for  the  first  time.  But  our  Evangelists  leave 
us  to  guess  this,  wrhile  they  themselves  pass 
quickly  over  the  scene  without  expressing 
themselves  in  any  way  as  to  its  inward 
meaning.  Further,  it  seems  probable  that 
Jesus  did  not  speak  to  his  disciples  of  his 
approaching  suffering  and  death  until  towards 


1 Mark  viii,  27  ff. 


14  Jesus 

the  end  of  his  life ; and  nothing  is  more  natural 
and  indeed  more  necessary  than  to  suppose 
that  the  thought  of  death  arose  but  slowly  in 
his  mind,  in  connection  with  those  bitter  and 
disappointing  experiences  at  the  hands  of  the 
people,  which  we  are  left  to  conclude  from  his 
stern  judgments  upon  them.  But  again,  our 
Gospels  do  not  state  this  explicitly,  nay,  they 
even  make  Jesus  speak  of  his  suffering  and 
death  at  the  very  beginning  of  his  ministry.1 

In  short,  wherever  it  is  a question  of  the 
internal  course  of  Jesus’  life,  we  find  ourselves 
plunged  in  uncertainties  and  obliged  to  be 
content  with  conjectures  of  a greater  or  less 
degree  of  probability.  On  the  whole,  his  life 
and  teaching  flowed  on  in  an  even  course, 
without  any  strong  outward  signs  of  develop- 
ment, in  the  grand  and  simple  channels 
which  he  had  chosen  from  the  beginning. 
Wandering  from  place  to  place,  preaching, 
healing,  comforting  sinners,  attacking  the 
leaders  of  the  people,  gathering  a band  of 


1 Mark  ii.  20. 


1 5 


The  Ministry 

disciples,  Jesus  passed  through  the  cities  and 
villages  of  Galilee,  until  his  time  was  fulfilled. 

Then  at  the  end  of  his  life  he  journeyed 
up  to  Jerusalem — probably  for  the  first  time 
since  the  beginning  of  his  ministry  proper. 
Here  also  we  do  not  really  learn  the  reason 
for  the  step.  The  explanation  apparently 
given  by  the  Gospels  is  that  he  went  up  to 
Jerusalem  to  meet  his  death.  Yet  the  scene 
in  Gethsemane  argues  against  this  view,  for 
it  shows  plainly  that  to  the  last  he  had  ad- 
mitted the  possibility  that  the  doom  of  death 
might  pass  him  by.  We  may  probably  assume 
that  Jesus  journeyed  to  Jerusalem  under  the 
dim  impulse  and  consciousness  that  there  his 
destiny  would  be  accomplished,  in  the  manner 
ordained  him  by  his  Father. 

From  this  point  onward  our  records  become 
fuller;  indeed  they  follow  the  events  of  the 
life  of  Jesus  almost  from  day  to  day.  A series 
of  well-attested  and  internally  connected  in- 
cidents pass  before  our  eyes:  the  Messianic 
entry  into  Jerusalem,  the  cleansing  of  the 


1 6 Jesus 

temple,  the  betrayal  of  J udas,  the  last  supper 
with  the  disciples,  Gethsemane  and  the  arrest, 
the  trial  before  the  high  priest,  with  Jesus’ 
confession  to  the  Messiahship,1  the  denial  of 
Peter,  the  judgment  before  Pilate,  the  death  of 
Jesus  on  the  cross.  The  scenes  follow  one 
another  with  catastrophic  swiftness,  and  on  the 
whole  we  obtain  a good  general  view.  Here 
too,  however,  we  often  seek  in  vain  for  some 
insight  into  the  course  of  events  below  the 
surface.  We  should  give  much  to  know 
where  to  look  for  the  forces  at  work  behind  the 
catastrophe ; for  Jesus’  old  opponents,  the 
Scribes  and  Pharisees,  have  now  disappeared 
from  the  scene.  In  their  place  the  Jerusalemic 
authorities — high  priest  and  council — stand 
out  as  the  arch-foes.  But  what  was  the  cause 
of  so  swift  a growth  of  enmity  in  these  new 

1 This  scene,  in  spite  of  all  objections  recently  raised 
against  it  (e.g.  by  W.  Brandt  in  his  Geschichte  Jesv)  has 
a kernel  of  historic  truth.  We  cannot  measure  the 
tumultuous  proceedings  against  Jesus  by  the  standards  of 
the  regular  procedure  of  the  Jewish  tribunals  known  to  us 
from  later  sources. 


*7 


The  Ministry 

opponents?  Where  are  the  obscure  motive 
forces  to  be  sought?  And  what  was  the 
part  played  in  the  trial  by  the  Roman 
authorities,  by  Pilate  ? Our  Gospels  are 
evidently  anxious  to  throw  all  the  blame  upon 
the  J ews,  and  to  represent  the  Roman  governor 
as  half  on  the  side  of  Jesus,  and  only  borne 
along  by  the  unruly  proceedings  of  his  accusers 
against  his  own  better  judgment.  But  the 
question  has  quite  rightly  been  raised,  whether 
Pontius  Pilate’s  share  in  the  trial  of  Jesus,  as 
it  is  represented  in  our  Gospels,  is  really 
consistent  with  the  character  of  this  extremely 
harsh  and  bloody  governor,  to  whom  a few 
executions  more  or  less  would  be  a matter  of 
no  importance ; and  whether  the  Romans  did 
not  perhaps  play  a far  more  active  part  in 
the  condemnation  of  Jesus.  But  whether  his 
chief  accusers  were  Jews  or  Gentiles,  or  a com- 
bination of  both,  it  is  at  any  rate  certain  that 
Jesus  was  condemned  to  death  as  Messiah  and 
because  of  his  Messianic  claims.  That  Pilate 

ordered  the  words,  “ This  is  the  King  of  the 

2 


1 8 Jesus 

Jews,” 1 to  be  inscribed  on  the  cross,  is  a piece 
of  good  evangelic  tradition. 

Finally,  we  know  that  Jesus  was  put  to 
death  on  a Friday.  But  our  Gospel  witnesses 
differ  even  as  to  the  date  of  the  fatal  day.  It 
appears  certain  that  our  first  three  Gospels 
represent  Jesus  as  suffering  crucifixion  on  the 
15th  of  Nizan,2  while  the  fourth  makes  it  the 
14th.3  No  unanimity  has  yet  been  reached 
among  scholars  on  the  question  which  of  these 
two  dates  is  the  correct  one ; but  even  among 
those  who  usually  look  upon  the  Johannine 
tradition  with  the  greatest  suspicion,  there  is 
now  a considerable  tendency  to  give  the 
preference  to  it  in  this  one  instance.  The 
attempts  to  ascertain  the  year  and  month  of 
Jesus’  death  by  astronomical  means,  i.e.  by 
calculating  in  which  of  the  years  about  30  the 
14th  or  15th  of  Nizan  fell  on  a Friday,  have  as 
yet  led  to  no  perfectly  definite  result. 

1 Mark  xv.  26. 

2 According  to  Mark  xiv.  12,  the  arrest  took  place  on 
the  evening  of  the  14th  of  Nizan. 

3 John  xiii.  1 ; xviii.  28  ; xix.  31. 


CHAPTER  II 


The  Character  of  Jesus , and  his  Relations 
with  contemporary  Rabbinism  and  Essenism 

Our  knowledge  of  Jesus  is  very  small  if  we 
approach  our  authorities  with  the  desire  to 
reconstruct  the  life,  or,  as  we  now  prefer  to 
call  it,  the  history  of  Jesus,  according  to  its 
development  and  its  inward  connecting  links. 
We  soon  find  ourselves  lost  in  a maze  of 
uncertainties  and  conjectures. 

It  will  be  well,  therefore,  to  forego  all 
attempts  at  a formal  life  or  history  of  Jesus. 
Yet  our  knowledge  of  him  is  far  greater  than 
the  preceding  scanty  survey  would  lead  us  to 
suppose.  We  have  only  to  strike  out  the 
right  path,  and  to  ask  our  questions  in  the 

right  way.  If  we  are  not  in  a position  to  form 

19 


20 


Jesus 

a connected  picture  of  the  course  of  Jesus’ 
career,  we  can  yet  realise  his  figure,  thrown 
out,  as  it  were,  against  a flat  background ; for 
the  figure  of  Jesus  is  so  simple  and  on  such 
grand  lines,  it  stands  out  so  complete  and  so 
mature  from  the  first  hour  of  his  activity  to 
the  last,  that  it  bears  the  test  of  being  repre- 
sented in  stationary  relief,  and  does  not  become 
lifeless  even  when  deprived  of  the  clearness 
lent  by  a presentation  based  on  development. 

In  our  attempt  at  reconstruction  we  shall 
proceed  from  the  outer  to  the  inner,  and  shall 
begin  with  a sketch  of  the  unchanging  external 
forms  in  which  the  life  and  activity  of  Jesus  in 
Galilee  were  cast.  We  shall  ask  ourselves  in 
what  general  manner  Jesus  set  about  his  task, 
with  what  express  aims  and  objects  and  by 
what  means  he  sought  to  influence  his 
hearers,  who  were  his  opponents,  where  he 
found  his  adherents,  and  how  he  behaved 
towards  his  friends.  And  in  this  way  we 
shall  soon  find  that  we  obtain  a most  vivid  and 
striking  picture  of  his  ministry. 


21 


The  Character  of  Jesus 

In  considering  Jesus’  mission  as  a whole,  it 
may  best  be  called  a prophetic  one.  It  was 
not  in  any  sense  expressly  Messianic,  as  we 
shall  point  out  more  clearly  below.  Perhaps 
it  was  not  until  his  entry  into  Jerusalem  that 
Jesus  proclaimed  himself  to  the  multitude  as 
Messiah  ; certainly  it  was  not  until  the  end  of 
his  sojourn  in  Galilee  that  he  set  his  disciples 
the  Messianic  question.  To  the  people  he 
was  “one  of  the  prophets,”1  or  else  they 
placed  him  on  a level  with  John  the  Baptist ; 2 
their  verdict  was,  “ He  speaks  as  one  that  hath 
authority  ( i.e . as  a prophet),  and  not  as  the 
Scribes.”3  Jesus  once  spoke  of  himself  and 
John  the  Baptist  together  as  the  children  of 
wisdom.4  And  indeed  we  must  go  back  to  the 
great  prophets  of  the  Old  Testament  before 
we  find  figures  on  anything  approaching  the 
scale  of  the  Baptist  and  Jesus.  Only  with 
them  do  we  come  upon  the  same  power  of 
popular  speech,  the  same  dreadful  earnest  in 

1 Mark  viii.  28.  2 Matt.  xi.  28. 

3 Mark  i.  22.  4 Luke  vii.  35. 


22 


Jesus 

the  preaching  of  judgment  to  come,  the  same 
ardour  in  the  struggle  against  the  powers  that 
be  and  the  idle  masses,  the  same  insistence 
upon  inwardness  and  truth  in  worship,  the 
same  grand  art  of  standing  alone. 

And  yet  there  are  certain  differences  between 
the  manner  of  Jesus  and  that  of  the  ancient 
prophets.  If  the  Baptist  differed  from  their 
example  in  one  direction,1  Jesus  differed  in 
another.  The  figure  of  the  Baptist  is  more 
ascetic  and  anti-worldly,  harsher  and  more 
impassioned,  than  theirs,  while  the  figure  of 
Jesus  is  more  human  and  accessible,  and 
breathes  a greater  sense  of  harmony  and 
peace. 

Nevertheless  we  ought  not  to  lay  too  great 
a stress  upon  this  side  of  Jesus’  character. 
We  run  some  danger  of  painting  him  in 
colours  too  harmonious  and  peaceful.  It  is 
only  recently  that  we  have  begun  to  pay  more 
attention  to  the  other  side  of  the  picture,  and 
have  asked  ourselves  whether  Jesus  was  not  a 


1 See  p.  6 above. 


The  Character  of  Jesus  23 

visionary,  whether  he  did  not  live  a large  part 
of  his  life  in  regions  beyond  those  of  ordinary 
consciousness.  We  must  not  forget  that  once 
during  his  ministry  his  mother  and  his  brethren 
came  to  fetch  him  home,  thinking  he  was 
“beside  himself,”1  and  that  his  opponents 
charged  him  with  working  his  cures  by  the 
power  of  an  evil  spirit,  Beelzebub.2  Experi- 
ences of  a visionary  nature  are,  moreover,  to 
be  found  in  his  life,  though  they  are  not  very 
frequent.  According  to  the  Gospel  tradition, 
his  baptismal  vision  at  the  outset  of  his 
ministry  brought  him  to  a final  decision  con- 
cerning himself  and  his  task.  And  after  it,  as 
our  Gospels  relate,  the  Spirit  drove  him  into 
the  wilderness,  where  he  was  tempted  of  the 
devil.  Once  he  himself  tells  his  disciples  that 
he  had  beheld  Satan  “ fallen  as  lightning  from 
heaven.”3  If  we  can  trust  the  reports  of  the 
transfiguration  given  by  our  Gospels,  he  even 
included  his  disciples  in  his  other-worldly 
experiences.  Nor  must  we  forget  his  agony 

1 Mark  iii.  21,  35.  2 Mark  iii.  22.  3 Luke  x.  18. 


24 


Jesus 

of  prayer  in  Gethsemane,  when,  as  Luke  tells 
us,  he  wrestled  so  earnestly  that  the  sweat 
stood  out  upon  his  forehead  like  drops  of 
blood,  nor  his  repeated  flights  into  the 
wilderness,  nor  the  violent  agitations  of  soul 
which  seized  him,  especially  when  healing  or 
performing  his  “ mighty  works,”  nor  his 
sudden  outbursts  of  wrath,  nor  the  many 
incidents  in  his  life  in  which  he  seems  to  be 
acting  under  the  influence  of  some  obscure, 
inexplicable  storm  and  stress,1  nor  the  over- 
mastering force  with  which  he  made  his 
strangely  severe  moral  demands,  nor  the 
ardent  confidence  with  which  he  announced 
the  nearness  of  the  wonderful  Kingdom.  In- 
deed it  could  not  have  been  otherwise.  We 
must  realise  the  fact  once  for  all,  that  the  life  of 
the  greatest  in  God’s  Kingdom  does  not  move 
in  the  sober  light  of  every  day,  but  that  a 
large  part  of  it  lies  in  regions  to  us  mysterious 
and  unfamiliar.  Fearful  and  irresistible  forces 
rule  in  its  depths,  vast  possibilities  arise,  a new 

1 Mark  i.  35,  38  ; vi.  31,  45 ; x.  32. 


The  Character  of  Jesus  25 

world  stirs  within  it  and  strives  towards  the 
surface  with  the  pangs  of  travail.  The  devil 
and  his  demons  wrestle  with  the  angels  of 
God,  mortal  despair  alternates  with  a heavenly 
confidence  of  victory,  night  struggles  with 
day,  the  clouds  descend,  but  between  their 
rifts  are  seen  the  rays  of  the  brightening  stars. 
Then  when  a flash  from  this  innermost  life 
touches  our  souls,  when  its  depths  are  stirred 
and  rise  up  with  volcanic  force,  we  stand 
amazed  and  begin  dimly  to  conceive  the 
terrible  inward  greatness  of  such  a soul-life. 
So  it  was  with  Jesus. 

Yet  the  reverse  side  of  that  life  was  greater 
still.  As  Paul  once  said,  “Whether  we  are 
beside  ourselves,  it  is  unto  God ; or  whether 
we  are  of  sober  mind,  it  is  unto  you,”1  and 
there  lies  the  great  secret  of  the  moral  force 
of  Jesus’  life.  Again  and  again  he  knew  how 
to  curb  the  mighty  forces  that  wrestled  within 
his  soul  for  the  benefit  of  his  fellow-men.  If 
he  yearned  to  kindle  a consuming  fire,  he 


1 2 Cor.  v.  13. 


2 6 


Jesus 

knew  also  what  its  destructive  power  would 
be ; he  could  forbear,  and  he  laid  no  im- 
possible or  unnecessary  burdens  on  the  souls 
of  his  disciples.  The  burdens  which  must 
needs  be  borne  after  the  parting  of  the  ways 
to  which  he  brought  his  followers  were  heavy 
enough.  Thus  it  happens  that  the  impression 
of  calmness  and  certainty,  of  kindness,  peace, 
and  spiritual  harmony  is  still  the  strongest  in 
our  total  picture  of  Jesus.  When  we  compare 
his  personality  with  that  of  Paul,  his  life  with 
that  of  the  earliest  Christian  community,  it  is 
astonishing  how  little  we  hear  in  it  of  “ the 
Spirit,”  that  bringer  of  all  the  stormy,  super- 
natural excitements  and  the  miraculous  powers 
of  the  first  community-life.  The  visionary 
element  likewise  plays  but  a small  part  in  the 
reports  of  our  Gospels.  Of  Jesus’  wrestlings 
in  the  wilderness  we  are  told  practically 
nothing — merely  the  bare  fact  that  he  went 
into  the  wilderness.  In  short,  we  are  left 
with  the  idea  that  a far  mightier  storm  and 
stress  was  at  work  in  his  soul  than  he  ever 


The  Character  of  Jesus  27 

allowed  to  penetrate  to  the  surface.  It  is 
significant  that  the  multitude  clearly  grasped 
the  difference  in  this  respect  between  Jesus 
and  the  Baptist.  Whereas  the  Baptist  gave 
the  impression  of  a man  possessed  by  a 
higher  power,  Jesus  appeared  by  comparison 
as  an  ordinary,  everyday  person : “ Behold  a 
gluttonous  man  and  a wine-bibber,  a friend 
of  publicans  and  sinners.”1  It  is  when  we 
contrast  these  two  figures  that,  beside  the 
agitated  and  stormful  presence  of  the  Baptist, 
the  personality  of  Jesus  stands  out  in  greater 
simplicity,  measure,  and  harmony,  and  with  a 
kindlier  inclination  towards  the  workaday 
life  of  men. 

Even  when  we  compare  Jesus  with  the 
prophets  of  the  Old  Testament,  the  same 
difference  becomes  apparent.  In  contrast 
with  them,  how  homely,  how  true  to  human 
life,  is  the  figure  of  Jesus ! Where  among 
those  dark,  tremendous  personages  do  we  find 
features  so  sunny  or  so  purely  human  as  with 
1 Matt.  xi.  19. 


28 


Jesus 

Jesus  ? Where  do  we  read  of  a prophet  who 
called  the  children  to  him  in  the  street  and 
fondled  them  ? Jesus’  heart  warmed  to  the 
children,  to  the  sunshine  in  their  eyes  and  the 
magic  of  the  spring  in  their  hearts,  no  less 
than  to  the  birds  of  the  air  and  the  flowers 
of  the  field ; he  loved  to  go  down  into  the 
quiet  and  happiness  of  the  people’s  homes  ; he 
would  let  Martha  go  busily  about  her  house- 
hold work  while  Mary  sat  listening  at  his  feet, 
and  he  rejoiced  with  the  joyous  at  weddings 
and  festivals.  The  prophets  moved  along  the 
lofty  walks  of  life,  amid  world-famous  events, 
the  struggles  of  the  great,  and  the  intrigues 
of  palaces  ; they  were  the  counsellors  of  kings, 
and  lived  far  removed  from  the  multitude. 
Jesus,  on  the  other  hand,  spent  his  life  among 
common  men,  in  the  midst  of  the  crowd,  in 
constant  intercourse  with  the  lower  strata  of 
the  people,  mixing  with  simple  folk  in  all 
their  everyday  aspects ; and  hence  the  charm 
of  infinite  wealth  and  infinite  many-sidedness 
encircles  him. 


The  Character  of  Jesus  29 

Yet  we  must  not  forget  that  both  sides  of 
the  character  of  Jesus  were  fused  in  one. 
However  ordinary  the  circumstances,  Jesus 
himself  is  never  ordinary.  Like  the  sun, 
which  sheds  its  gentle  warmth  upon  the  earth 
and  yet  remains  the  sun,  clothed  in  unique 
beauty,  overwhelming  force  and  raging  heat, 
the  least  part  of  which  would  suffice  to  con- 
sume the  life  it  created,  so  does  Jesus  appear 
among  his  surroundings.  When  we  look 
deeper  into  his  life,  we  see  both  the  mighty 
motive  forces  below  the  surface  and  the  heroic 
moral  strength  with  which  they  were  held 
down.  This  indeed  is  where  we  find  him 
greatest — in  his  restrained  strength,  his  pent- 
up  wealth,  his  calmness  in  the  midst  of  storm, 
the  harmony  he  produces  from  the  most  jarring 
discords. 

When  we  examine  the  personal  activity  of 
Jesus  more  closely,  in  the  light  of  the  forms  it 
borrowed  from  his  times,  it  can  be  said  that 
he  added  to  the  prophetic  manner — which  was 
the  deepest  note  of  his  being — something  of 


3° 


Jesus 

the  best  in  the  rabbinic  learning  of  his  day. 
Strange  as  it  may  sound,  it  is  nevertheless 
true  that  Jesus  bears  some  resemblance  to  his 
bitterest  opponents  in  the  manner  of  his 
teaching.  Even  a superficial  glance  shows 
much  that  is  akin.  His  preaching  in  the 
synagogue,  his  disputations  and  expounding 
of  the  Scriptures,  his  wandering  from  place  to 
place  and  gathering  of  disciples — these  were 
also  the  principal  forms  in  which  the  lives  of 
the  famous  Rabbis  of  his  day  were  cast.  Even 
his  practice  of  healing  and  casting  out  of 
devils  can  be  traced  among  them.  And  we 
shall  see  later  on  that  he  owed  the  vehicle  on 
which  he  mainly  relied  in  his  popular  preach- 
ing— the  parable — more  particularly  to  the 
synagogue  and  the  Scribes.  As  the  Rabbis 
taught  their  disciples  first  and  foremost  how 
to  pray,  so  Jesus’  disciples  came  to  him  with 
the  petition,  “ Lord,  teach  us  to  pray.” 1 Like 
the  Rabbis,  Jesus  is  addressed  by  his  disciples 
and  followers  as  “ Lord,”  “ Rabbi,”  “ Master,” 


1 Luke  xi.  1. 


Relations  with  Rabbinism  31 

“ Teacher.”  As  they  were  frequently  supported 
by  their  pupils — although  this  was  not  the  rule, 
and  many  regulations  existed  against  it,  exhort- 
ing them  to  live  on  the  produce  of  their  labour 
and  to  teach  the  law  for  nothing — so  Jesus, 
and  even  his  disciples  too,  depended  for  their 
support  on  the  resources  of  their  followers. 

But  his  connections  with  rabbinism  were 
not  of  an  external  or  even  antagonistic  nature 
only ; rather  the  web  of  his  teaching  is  crossed 
and  recrossed  with  spiritual  threads  from  the 
rabbinic  woof.  Moreover,  a new  and  not 
strictly  prophetic  element  associated  with  his 
ordinary  manner — the  pedagogic — originates 
with  them.  Some  writers  have  thought  it 
necessary  to  dispute  the  pedagogic  element  in 
Jesus  altogether,  in  favour  of  his  intuitive, 
prophetic  manner.  And  indeed  there  is  no 
doubt  that  too  much  stress  has  often  been  laid 
on  the  calmly  instructive  and  edifying  side 
of  Jesus’  personality.  Certainly  he  was  no 
ordinary  sort  of  pedagogue,  and  pedagogy  was 
not  all  in  all  to  him.  He  was  never  known 


32 


Jesus 

to  suppress  a truth  or  to  make  present  sacrifice 
of  a final  end  for  pedagogic  reasons.  He 
wished  to  cast  fire  upon  the  earth,  “ and  would 
that  it  were  already  kindled  ! ” 1 He  did  not 
gradually  lift  his  disciples  to  higher  levels,  but 
set  them  immediately  before  a stern  alterna- 
tive ; he  was  more  inclined  to  repel  the  multi- 
tude than  to  sue  for  its  favour;2  he  did 
not  argue  with  his  opponents : he  annihilated 
them.  The  spirit  that  would  “compass  sea 
and  land  to  make  one  proselyte,” 3 with  all  its 
equivocations  and  compromises,  he  utterly 
abhorred.  He  could  speak  harsh,  biting  words, 
which  were  apt  to  offend  and  wound  his  hearers, 
and  the  meaning  of  which  was  only  to  be  won 
by  hard  mental  effort;  and  he  was  fond  of 
exhibiting  things  in  all  their  forbidding  harsh- 
ness, one-sidedness,  and  crudity.  Who  can 
reproach  him  for  it?  A prophet  cannot 
always  be  a pedagogue  as  well.  Yet  when  all 

1 Luke  xii.  50.  (The  above  is  a literal  translation  of  the 
German  version. — Trans.) 

2 Luke  xiv.  25  ff. 

3 Matt,  xxiii.  15. 


Relations  with  Essenism  33 

is  said  and  done,  Jesus  was  a pedagogue  within 
the  limits  set  him  by  his  prophetic  calling. 
W e have  only  to  remember  how  large  a part 
was  played  in  his  public  ministry  by  plain, 
homely  teaching,  and  how  in  his  parables  he 
cares  only  for  what  is  simple,  clear,  and  didactic. 
Where  among  the  prophets  of  the  Old  Testa- 
ment does  the  personal  intercourse  with  the 
disciples,  the  gradual  pouring  out  of  the  riches 
of  the  soul  into  the  souls  of  others,  play  so 
great  a part  as  with  Jesus  ? The  work  of  the 
prophets  ended  with  their  lives,  or  at  most  the 
memory  and  influence  of  the  Master  was  kept 
alive  for  a short  time  by  a few  followers.  But 
when  Jesus  was  no  more,  a band  of  disciples 
remained,  ready  and  able  to  carry  on  the  great 
work  of  their  Master  with  energy  and  courage. 

Attempts  have  often  been  made  to  establish 
a relation  between  Jesus  and  the  remarkable 
society  of  pietists  who  are  known  under  the 
name  of  Essenes,  and  who  enjoyed  a very  high 
consideration  at  the  time  of  which  we  are 

speaking.  Like  them,  it  is  urged,  Jesus  for- 

3 


1 


34 


Jesus 

bade  the  swearing  of  oaths.  Starting  from 
this  fact,  it  is  sought  to  prove  that  Jesus  de- 
voted all  his  energies  to  the  gathering  of 
disciples,  and  that  he  founded  an  order  in  the 
manner  of  the  Essenic  order,  while  above  all 
the  absolute  prohibition  laid  upon  the  inner 
circle  of  his  disciples  to  possess  property  is 
adduced  as  a parallel.  We  must,  however, 
entirely  reject  any  proposal  to  establish  a 
connection  between  them.  Jesus  had  nothing 
whatever  to  do  with  the  sect  of  the  Essenes. 
Essenism  was  an  anti-worldly  monachism,  and 
its  chief  features  were  an  intense  exclusiveness, 
a withdrawal  from  the  world,  and  a renuncia- 
tion of  all  active  effect  upon  it.  What  part 
or  lot  had  Jesus  with  those  strange  anchorites 
who  made  it  a rule  that,  if  one  of  their  number 
happened  to  meet  any  person  not  belonging  to 
the  order,  or  even  an  initiated  novice,  he 
must  immediately  take  a cleansing  bath, 
because  he  had  defiled  himself!  What  was 
there  in  common  between  Jesus’  eager  desire 
to  work  while  he  had  the  light,  between  his 


Relations  with  Essenism  35 

joy  in  labour,  and  the  cloister-like  retirement 
of  the  Essenic  sect  ? There  is,  moreover,  yet 
another  consideration.  The  Essenic  order 
was  a sacramental  community,  and  the  main 
features  of  its  pietism  consisted  in  mystic  rites, 
consecrations,  bathings,  and  common  meals  of 
a sacrificial  nature.  Now  Jesus  is  absolutely 
free  from  such  tendencies ; everything  in  his 
teaching  is  directed  towards  the  spiritual  and 
the  personal.  He  did  not  baptize  as  John  had 
done ; the  Christian  baptism  was  the  creation 
of  the  community  he  left  behind  him.  And 
if,  on  the  last  evening  of  his  life,  he  gave  his 
disciples  bread  and  wine  as  his  body  and  blood, 
it  is  most  improbable  that  he  meant  thereby 
to  institute  a regular  rite.1  Whatever  his 
exact  object  was  in  gathering  his  band  of 
disciples,  he  certainly  did  not  intend  thereby 
to  create  a monastic  order.  The  difference  is 
complete  both  in  form  and  in  spiritual  content, 
and  the  few  superficial  resemblances  which  do 
exist  cannot  possibly  affect  this  judgment. 

1 See  below,  p.  109. 


CHAPTER  III 


Jems  as  Preacher  and  Healer 

The  greater  part  of  Jesus’  activity  was  spent 
in  teaching  and  preaching.  His  first  appear- 
ance in  Galilee  was  made  as  a popular  preacher. 
Any  place  would  serve  his  purpose.  He  would 
often  use  the  synagogue,  but  did  not,  like  the 
Scribes,  confine  himself  to  it.  Rather  he 
preached  in  the  streets  and  squares,  in  the 
houses  themselves  and  in  the  open  air,  on 
the  slope  of  a mountain  or  from  a boat  on 
the  lake.  Only  the  rabbinic  schools  and  their 
disputations — if  indeed  these  played  any  part 
at  all  in  Galilee — he  entirely  avoided.  And 
wherever  he  appeared,  the  multitude  crowded 
round  the  wonderful  man,  pouring  in  from 

afar  and  following  him  for  many  a league. 

36 


Jesus  as  Preacher  and  Healer  37 

He  had  but  to  show  himself,  and  the  people 
came;  when  he  went  into  the  wilderness, 
multitudes  followed  in  his  train. 

Now,  wherein  lay  the  strange  and  mysterious 
power  of  his  discourse?  Its  form  we  may 
regard  as  a mixture  between  the  early 
prophets’  preaching  of  repentance  and  the 
mode  of  teaching  adopted  by  the  Scribes. 
Jesus  combined  the  best  points  of  both. 
From  the  former  he  took  its  fire  and  energy, 
its  earnestness,  and  its  insistence  upon  essen- 
tials ; from  the  latter  the  calmer  didactic  tone, 
the  “pedagogic”  element,  the  wealth  and 
variety  of  treatment,  the  attention  paid  to 
the  everyday  questions  of  religious  and  moral 
life.  Yet  what  the  people  were  mainly  con- 
scious of  was  the  difference  between  his 
manner  and  the  accustomed  ways  of  their 
former  teachers : “ He  speaks  as  one  that 
hath  authority,  and  not  as  the  Scribes.” 
What  they  heard  from  the  Scribes  was  in 
truth  but  Scripture-learning.  Everything 
turned  upon  the  letter  of  the  law  and  its 


38  Jesus 

exegesis.  The  merely  legal  and  ceremonial 
side,  with  its  mass  of  ordinances,  occupied 
by  far  the  largest  space  in  it.  Much 
that  was  good  and  useful  for  religion  and 
morals  was  no  doubt  let  fall  by  the  way,  but 
only  by  the  way — it  could  not  be  enjoyed  to 
the  full.  Trained  acumen,  a system  of  ex- 
plaining separate  passages  of  Scripture  by  the 
most  artificial  rules,  idle,  fantastic  combina- 
tions, devices  of  greater  or  less  ingenuity, 
punning  interpretations  and  burlesque  anec- 
dotes— these  were  the  characteristics  of  the 
rabbinic  discourses.  Jesus’  attitude  towards 
the  Scriptures  was  in  theory  no  other  than 
that  of  his  contemporaries.  He  too  bowed 
to  the  authority  of  that  which  was  “ written,” 
usually  with  unqualified  homage,  and  again 
and  again  he  proved  his  point,  especially  in 
arguing  with  opponents,  by  appealing  to  the 
letter  of  the  Scriptures.1  But  with  him  the 
Scriptures  and  the  law  were  never  an  end  in 
themselves,  but  only  a means  to  an  end ; his 

1 Mark  xii.  26  ff.  ; xii.  36. 


Jesus  as  Preacher  and  Healer  39 

business  was,  not  to  expound  the  Scriptures, 
but  to  lead  men  to  the  living  God.  What- 
ever he  could  make  use  of  for  that  purpose 
he  took  from  the  Scriptures ; whatever  was 
useless  simply  glanced  aside  from  his  large- 
ness of  soul  and  his  devotion  to  the  real. 
Certainly  the  Scriptures  had  authority  for  him, 
but  when  there  was  no  other  way  he  would 
sometimes,  if  only  half  - consciously,  break 
through  its  limits ; and  in  that  case  he  was 
fond  of  setting  passage  against  passage, 
authority  against  authority.1  But  just  as 
he  saw  authority  in  the  Scriptures,  so  he  sub- 
mitted with  equal  earnestness  and  humility 
to  the  laws  of  God  as  he  read  them  in  nature 
and  in  the  life  of  man. 

Here,  then,  lay  the  difference.  The  message 
he  brought  was  a living  reality,  not  a clinging 
to  the  skirts  of  a vanished  world  ; it  was  religion 
here  and  now.  He  himself  had  something 
to  say;  he  himself,  his  own  person  with  its 
inexhaustible  mines  of  wealth,  was  to  be 


1 Mark  x.  1 ff. 


4o 


Jesus 

found  in  his  discourses.  The  message  he 
brought  was  the  living  God,  with  His  good- 
ness and  faithfulness,  His  deep,  holy  will 
and  His  gracious  promises.  Here  was  no 
place  for  conceits  and  word-plays,  here  was 
no  straining  after  effect ; what  Jesus  brought 
was  soul-refreshing  earnestness  and  intense 
keenness  of  purpose,  never  an  idle  drifting 
into  futile  cleverness. 

Being  so  much  in  earnest  with  the  matter, 
he  had  the  manner  at  command  in  an  unique 
degree.  Let  us  take  a somewhat  closer  view 
of  the  forms  which  he  employed.  Their 
characteristic  feature  is  universally  felt  to  be 
the  parable.  Among  the  sayings  of  Jesus 
which  have  come  down  to  us,  the  parables 
take  the  first  place  both  in  bulk  and  in  im- 
portance. But  even  where  his  discourse 
does  not  take  the  form  of  the  connected 
parable,  it  is  studded  with  similes  and  images. 
The  Gospels  themselves  lay  stress  on  his 
“speaking  in  parables.”  The  word  parable 
(maschal)  was  used  at  that  time  to  denote 


Jesus  as  Preacher  and  Healer  41 

all  the  various  forms  of  pictorial  and  even  of 
enigmatical  speech,  and  included  the  parable 
proper,  the  strictly  didactic  simile,  the  riddle 
and  the  “dark  saying,”  the  form  which  we 
should  call  paradox,1  the  fable,  the  symbol- 
ising narrative,  and  the  allegory.  That  from 
among  all  these  forms  Jesus  selected  one — 
the  didactic  parable — almost  exclusively,  is  a 
sign  of  his  deepest  nature,  for  his  parables 
almost  always  served  an  eminently  practical 
purpose.  His  desire  was  to  teach,  not  to  ask 
riddles  or  to  make  ingenious  puns  and  witti- 
cisms in  order  to  arouse  a superficial  interest. 
And  he  attains  his  purpose  by  means  of  the 
simile.  When  he  wishes  to  bring  home  to 
his  hearers  some  divine  idea  that  he  has  to 
proclaim,  he  tells  a simple  story  of  everyday 
life,  or  dwells  on  some  process  of  nature 
familiar  to  his  audience.  He  leaves  them  to 
discover  the  idea  behind  the  parable,  which  is 
always  simple  and  easy  to  deduce.  Thus 

1 In  Mark  vii.  17  a saying  of  Jesus  is  termed  parabole 
(maschal),  where  we  should  actually  use  the  word  paradox. 


42 


Jesus 

the  parable  becomes  the  bridge  by  which  he 
leads  his  hearers  out  of  the  world  of  familiar, 
trivial  occurrences  into  the  eternal  world  of 
God  and  God’s  thought,  out  of  the  realm  of 
nature  into  the  realm  of  the  spirit.  A 
moment  ago  they  were  still  there ; now  with 
but  slight  effort  they  have  made  the  crossing. 
Jesus  takes  his  hearers  as  they  are,  plain  men 
and  women  toiling  in  the  common  dust  and 
fulfilling  their  everyday  tasks, — but  in  the 
midst  of  this  life  of  theirs,  in  the  midst  of 
the  world  they  know  so  well,  he  makes  the 
great  thoughts  of  God  flash  into  their  ken. 
Nothing  could  be  more  preposterous  than 
the  statement  of  Mark,1  and  following  him 
of  the  other  Evangelists,  that  Jesus  spoke  in 
parables  in  order  that  the  hearts  of  the  people 
should  be  hardened.  That  is  the  dogmatic 
pedantry  of  a later  age,  which  serves  no 
purpose  and  only  obscures  the  clear  image 
of  Jesus.  It  is  amply  contradicted  by  his 
unmistakable  tone  throughout  the  parables. 


1 Mark  iv.  11  ff. 


Jesus  as  Preacher  and  Healer  43 

This  form  of  address  Jesus  likewise  owed 
to  the  rabbinic  learning  of  his  day.  There 
can  be  no  doubt  that  he  first  learnt  such  a 
manner  of  teaching  in  the  synagogue.  All 
that  has  come  down  to  us  in  the  way  of 
parables  from  the  rabbinic  tradition — later 
though  they  undoubtedly  are — bears  so  close  a 
resemblance  both  in  form  and  matter  to  the 
parables  of  Jesus,  that  no  idea  of  accident  can 
be  entertained.  And  since  any  influence  of 
Jesus  upon  the  later  Jewish  rabbinism  is  out 
of  the  question,  we  can  only  assume  that  Jesus 
had  caught  the  form  of  his  parabolic  speech 
from  the  Scribes  in  the  synagogue.  This  is 
not  in  any  sense  to  disparage  him.  For  it  is 
precisely  in  comparing  his  parables  with  those 
which  are  most  akin  to  them  that  the  un- 
exampled mastery  with  which  Jesus  handled 
this  form  of  teaching  is  shown.  The  fact  that 
in  the  rabbinic  parables  practically  no  use  is 
made  of  nature  and  her  doings  is  in  itself 
remarkable ; whereas  the  wealth  and  freedom 
of  Jesus’  method  is  most  noticeable  in  the  way 


44 


Jesus 

in  which  he,  a son  of  the  people  brought  up 
far  from  the  schools  of  the  Scribes,  steeped 
his  parables  in  the  world  of  nature.  But  the 
main  difference  is  the  same  here  as  before. 
In  the  one  case  we  have  mere  exposition  of 
the  Scriptures,  in  the  other  a living  piety. 
There  the  parables  are  designed  to  illustrate 
the  distorted  ideas  of  a dead  learning,  and 
therefore  often — though  by  no  means  always — 
themselves  become  distorted  and  artificial. 
Here  the  parable  was  handled  by  one  whose 
whole  soul  was  set,  clearly  and  simply  and 
with  nothing  to  impede  its  vision,  upon  the 
real.  Thus  Jesus  was  and  remains  master 
of  the  parable.  He  spoke ; the  others 
stammered.  In  his  parables  Jesus  becomes  an 
artist ; like  the  truest  and  greatest  artists,  he 
had  the  faculty  of  seeing  things  as  they  were, 
in  all  their  wealth  and  variety;  he  discerned 
in  them  whatever  had  meaning  and  could  serve 
as  an  example,  and  he  had  the  gift  of  putting 
what  he  saw  into  simple  and  yet  perfect  shape. 
And  so  he  created  his  work  of  art,  the  parable. 


Jesus  as  Preacher  and  Healer  45 

But  all  this  he  turned  to  the  practical 
end  of  awakening  and  instructing  the  people. 
As  he  handled  the  parabolic  form  with  artistic 
freedom  and  independence,  so  all  other  means 
towards  this  end  lent  themselves  to  his  use. 
He  could  strike  any  note ; he  knew  how  to 
convince  the  brain  by  quiet  persuasion  and 
instruction,  or  how  to  bring  heavenly  con- 
solation to  those  oppressed  by  the  burden  of 
existence  ; he  could  string  his  words  to  a steely 
energy  when  his  object  was  to  awaken  moral 
heroism,  or  he  could  let  them  flash  forth  in 
passionate  wrath  when  he  had  to  annihilate  an 
adversary.  Not  even  humour  did  he  lack;1 
satire  and  irony 2 he  seldom  made  use  of,  but 
he  was  fond  of  expressing  his  meaning  with 
paradoxical  sharpness.3  He  always  used  the 
right  word  at  the  right  place,  and  never  mis- 

1 Matt.  xi.  16  ff.,  Mark  vii.  19;  there  is  humour  in  the 
parable  of  the  unjust  steward,  perhaps  also  in  Luke  xiv.  7 ff. 

2 In  Matt.  v.  22,  his  imitation  of  the  language  and  tone  of 
the  Pharisees’  petty  casuistry  is  ironical ; cf.  Luke  xi.  47. 

3 A better  understanding  of  some  of  the  sharpest  and 
most  daring  sayings  of  Jesus  is  obtained  when  we  grasp 


46  Jesus 

took  his  means.  And  behind  the  perfected 
form  of  his  discourse,  there  stood  ever  the 
mighty  force  of  actuality  which  dominated  the 
hearts  of  his  hearers. 

Side  by  side  with  his  labour  of  teaching, 
the  Gospels  place  his  activity  as  a healer. 
“ He  taught  and  healed.”  It  is  significant  of 
his  ways  and  methods  that  he  directed  his 
attention  and  his  efforts  not  to  the  spiritual 
alone.  His  heart  was  wrung  by  the  physical 
needs  of  the  people  also,  and  in  his  eyes  the 
physical  and  the  spiritual  were  inextricably 
intermingled.  He  was  in  fact  not  so  hyper- 
spiritual as  his  admirers  would  often  have  him 
to  be.  On  the  other  hand,  he  was  no  social 
reformer.  In  his  own  wandering  life  of 
scarcity  and  self-denial,  he  had  found  poverty 
to  be  no  great  evil ; rather  he  regarded  wealth 
as  such.  But  wherever  he  came  across  real 
distress,  he  was  ready  to  help  ; wherever  he 

the  fact  that  they  are  consciously  one-sided  or  paradoxical, 
e.g.  Matt.  v.  1 7,  29  f.,  34,  39  f. ; Mark  vii.  15,  18  ff.  ; 
Luke  xiv.  26 ; Mark  x.  24  ff.,  and  so  forth. 


Jesus  as  Preacher  and  Healer  47 

met  with  illness  and  infirmity,  he  was  ready  to 
heal.  Jesus  may  be  regarded  as  exceptionally 
successful  in  his  healing.  The  art  of  medicine 
was  at  that  time  in  its  earliest  infancy,  at  any 
rate  in  the  corner  of  the  world  where  Jesus 
lived.  No  one  had  any  conception  of  what 
was  practicable  or  impracticable  within  its  field. 
The  physician  pursued  his  craft  with  all  manner 
of  remedies,  possible  and  impossible,  good  and 
bad,  sometimes  by  proper  means,  more  often 
with  all  the  devices  of  quackery,  faith-healing 
and  magic,  with  utterings  of  the  mysterious 
name  of  God,  and  even  by  the  religious  method 
of  prayer.  Jesus  made  use  of  religious  and 
spiritual  means  alone.  He  spoke  the  healing 
word  to  the  sick  man,  took  him  by  the  hand 
or  laid  his  hand  upon  him  ; that  was  all.  Only 
rarely  does  the  tradition  record  his  using  any 
other  means.1  His  method  of  healing  may 
be  called  a psychical  one ; he  stirred  the  forces 
of  the  inner  life  so  powerfully  that  they  reacted 
upon  the  outward  bodily  life.  He  healed  the 

1 E.g.  Mark  vii.  32  ff. ; viii.  22  ff. 


48  Jesus 

sick  by  his  immovable  faith  in  his  heavenly 
Father  and  the  divine  force  working  in  him, 
and  by  awakening  in  the  maimed  and  suffering 
the  same  faith  in  himself  as  the  messenger  of 
God.  Thus  his  healing  activity  lies  entirely 
within  the  bounds  of  what  is  psychologically 
conceivable,  and  this  feature  of  the  life  of 
Jesus  has  nothing  absolutely  unique  about  it. 
The  history  of  religion  offers  countless  analogies 
to  it  down  to  the  most  recent  times  : we  need 
only  mention  the  cases  of  astonishing  and 
undeniable  healing  which  attended  the  pilgrim- 
ages to  Lourdes,  or  the  miracle-  and  prayer-, 
healings  of  Blumhardt  in  Bad  Boll.  In  these 
cases  modern  science  speaks  of  the  remarkable 
phenomena  of  suggestion,  auto-suggestion,1 
and  hypnotism  ; and  in  view  of  these  analogies 
it  will  at  any  rate  be  well  to  draw  the  limits 
of  the  possible  very  widely  with  regard  to  our 
Gospel  stories.  We  have  to  consider  the 
peculiarly  powerful  impression  which  the  person 
of  Jesus  was  in  a position  to  make,  the  almost 

1 Mark  v.  25  is  a clear  case  of  auto-suggestion. 


Jesus  as  Preacher  and  Healer  49 

incalculable  force  of  the  peoples  confidence 
in  this  ever-successful  doctor,  and  the  childish- 
ness and  naivete  of  the  population,  which  as 
yet  made  no  speculations  as  to  the  limits 
of  the  possible  and  entertained  no  suspicion 
of  the  miraculous,  and  could  therefore  attain 
to  the  very  verge  of  what  was  possible  by 
the  mere  force  of  its  confidence. 

Nevertheless  the  limitations  and  the  psycho- 
logical conditions  of  Jesus’  healing  power  may 
clearly  be  perceived  even  from  the  Gospel 
records.  Where  Jesus  found  no  faith,  he 
could  effect  no  cures.1  It  is  especially  remark- 
able that  among  his  miracles  one  particular 
class  is  brought  forward  again  and  again — the 
healing  of  demoniacs.  Now  in  these  demoniacs 
we  recognise  with  perfect  clearness  the 
mentally  unsound.  We  can  even  detect  the 
individual  forms  of  madness  or  of  nervous 
derangement  in  the  different  stories : eg . 
delirium  in  Mark  v.  2 ff.,  catalepsy  in  Matt, 
xii.  22,  epilepsy  in  Mark  ix.  17  ff.  The  popular 


1 Mark  vi.  5 ff. 


4 


5° 


Jesus 

imagination  referred  the  mysterious  and  inex- 
plicable phenomena  pertaining  to  these  diseases 
to  the  direct  agency  of  evil  spirits  or  demons, 
by  whom  the  sick  man  was  said  to  be  possessed  ; 
and  Jesus,  who  was  quite  a son  of  his  time 
with  regard  to  these  outward  ideas,  shared  their 
belief.  He  cast  out  the  demons  by  whom  the 
sick  were  possessed.  What  actually  made  itself 
felt,  however,  through  these  naive  conceptions, 
held  by  Jesus  and  his  patients  alike,  was  the 
healing  and  soothing  influence  of  his  extra- 
ordinary force  of  soul,  with  the  confidence  of 
victory  which  it  imparted.  It  was  here,  where 
the  widest  scope  was  given  for  the  exercise  of 
spiritual  and  personal  influence,  that  Jesus’ 
success  in  healing  was  evidently  greatest.  And 
even  if  he  attained  no  permanent  results  with 
many  of  these  poor  sufferers,  he  yet  succeeded 
very  often  in  producing  a temporary  calm  in 
their  mental  condition.  Many  of  his  healings 
were  probably  such  cases  of  temporary  cure, 
which  were  then  followed  by  still  more  violent 
relapses.  In  such  a case  it  was  said  that. 


Jesus  as  Preacher  and  Healer  51 

though  the  demon  had  been  driven  out,  he 
had  returned  with  others  worse  than  himself. 
Jesus’  parable  of  the  returning  devil  probably 
refers  to  such  experiences  as  these,  which 
had  happened  to  him  in  the  course  of  his 
healings.1 

Jesus  himself  attached  great  value  to  his 
healing  art.  The  casting  out  of  demons  was 
to  him  a clear  sign  of  the  immediate  nearness 
of  the  Kingdom  of  God,  which  was  to  begin 
with  the  vanquishing  of  Satan  and  the  evil 
spirits.2  When  the  messengers  sent  by  the 
Baptist  asked  him  whether  he  were  “ He 
that  cometh,”  he  pointed  in  reply  to  his 
miraculous  healings.3  They  were  to  him  the 
proof  of  the  actual  presence  of  the  blessed 
new  age,  in  which  all  misery  and  want  would 
disappear.  He  cried  woe  to  the  cities  of 
Chorazin  and  Bethsaida,4  because  they  had 
not  believed  in  spite  of  all  his  signs  and 
wonders.  Yet  he  never  regarded  his  miracles 

1 Matt.  xii.  43-45.  2 Matt.  xii.  28. 

3 Matt.  xi.  2 ff,  4 Matt.  xi.  20  ff. 


52 


Jesus 

as  anything  absolutely  unique,  or  as  in  them- 
selves sufficient  to  confirm  him  in  the  eyes  of 
the  multitude  as  the  heaven-sent  Messiah.  He 
mentions  it  quite  as  a matter  of  course  that 
the  “sons  of  the  Pharisees”  cast  out  devils.1 
When  the  multitude  asked  him  for  a “ sign,” 
evidently,  that  is,  for  some  quite  abnormal 
miracle  by  which  his  Messiahship  should  be 
so  fully  established  that  not  even  the  dullest 
apprehension  could  deny  it  longer,  he  in- 
dignantly refused  their  demand.2  He  himself 
looked  upon  his  miracles  as  a sure  sign  for 
those  who  already  believed — “ If  they  hear 
not  Moses  and  the  prophets,  neither  will  they 
be  persuaded  if  one  rise  from  the  dead.” 3 And 
when  his  disciples  returned  to  him  with  joy, 
after  they  had  succeeded  in  casting  out  demons, 
he  told  them  that  they  should  not  rejoice  that 
the  demons  were  subject  to  them  so  much  as 
that  their  names  were  written  in  heaven.  In 
short,  Jesus  suppressed  all  enthusiasm  on  the 

2 Mark  viii.  Ilf.;  Matt.  xii.  38  f. 

3 Luke  xvi,  31. 


1 Matt.  xii.  27. 


Jesus  as  Preacher  and  Healer  53 

part  of  the  miracle-hunters  by  his  own  strong 
inwardness  and  spiritual  energy. 

Then,  as  we  know,  our  Gospel  tradition 
transformed  Jesus  into  a miracle- worker  in  the 
absolute  and  special  sense.  In  the  Gospels 
he  has  become  the  supernatural  Son  of 
God,  who  interferes  directly,  and  through  no 
psychological  medium,  with  the  course  of 
physical  life ; raises  the  dead,  walks  upon  the 
sea,  commands  the  winds  and  the  waves,  and 
feeds  thousands  with  a few  loaves  of  bread ; 
for  whom  in  fact  no  limits  to  the  possible 
exist.  The  devout  community  traced  the 
simple  outline  of  the  human  Jesus  upon  the 
gold  background  of  the  miraculous.  Yet  the 
outline  is  still  relatively  easy  to  detach  from 
the  background,  for  on  a closer  examination 
we  may  observe  that  the  vast  majority  of  the 
so-called  miracle-stories  of  the  life  of  Jesus  lie 
actually  within  the  limits  of  the  psychologically 
conceivable,  while  with  others  the  historical 
element  lies  immediately  below  the  surface, 
and  can  be  discovered  by  the  removal  of  a 


54 


Jesus 

few  touches  added  by  tradition.  There  are  in 
fact  but  a very  few  stories  which  record  an 
absolutely  miraculous  and  impossible  event, 
or  one  for  which  no  analogy  can  be  found. 
These  few  must  then  be  cast  aside  as  the  mere 
outgrowths  of  legend.  But  in  the  miracle- 
stories  which  occupy  so  large  a space  in  the 
Gospels,  a distinctly  historical  kernel  remains. 
They  express  one  whole  side  of  the  life  of 
Jesus,  and  an  infinitely  attractive  one.  Jesus 
grieved  for  the  physical  as  well  as  the  spiritual 
need  of  his  people.  He  taught  and  healed . 
Let  us  look  once  more  at  the  picture  of  Jesus 
as  the  successful  physician,  and  consider  how 
the  simple  folk  must  have  welcomed  this 
saviour  in  direst  misery,  and  with  what 
infinite  trust  they  must  have  hung  around 
him.  Wherever  he  came,  courage  that  had 
seemed  hopeless  revived,  tired  eyes  grew  bright, 
tired  hands  and  arms  were  stretched  out  to 
him.  Surely  he  was  all-powerful,  surely 
nothing  would  be  impossible  to  him.  All 
needs,  both  of  body  and  soul,  were  brought  to 


Jesus  as  Preacher  and  Healer  55 

him  for  his  healing  touch.  All  day  he  was 
surrounded  by  the  cry  of  pain  and  fear,  by 
overwhelming  trust  and  longing  for  help,  by 
stammering  prayers,  rejoicings,  tears  of  joy 
and  of  gratitude.  And  he  healed  all  who 
came,  so  far  as  he  was  able,  until  exhaustion 
conquered  him. 

Meanwhile  it  must  not  be  forgotten  that 
Jesus  lived  and  worked  among  his  own  people, 
and  within  the  limits  of  Israel.  The  Gentiles 
did  not  at  first  come  into  consideration  at  all. 
He  felt  that  he  was  sent  to  the  lost  sheep  of 
the  house  of  Israel,1  and  he  directed  his  efforts 
upon  the  people  as  a whole.  Nor  did  he 
mean  to  found  in  the  band  of  disciples  whom 
he  gathered  round  him  an  order  living  apart 
from  the  people,  a sect  or  a community.  He 
meant  to  win  the  people  of  Israel  to  their 
God.  With  infinite  patience  he  set  to  work 
upon  the  whole  body  of  the  people.  “O 
Jerusalem,  Jerusalem,  how  often  would  I 
have  gathered  thy  children  together!”2  In 
1 Matt.  xv.  24.  2 Matt,  xxiii.  37. 


56  Jesus 

the  parable  of  the  unfruitful  fig-tree  he 
symbolised  his  own  faithful  toil  for  the  people 
in  the  figure  of  the  vine-dresser.1  He  bore 
with  the  multitude  untiringly,  and  could  look 
down  with  kindly  indulgence  upon  this  mob 
of  children  who  would  not  be  guided  by  their 
Master,  but  considered  that  their  heaven-sent 
leaders . ought  to  be  exactly  what  they  them- 
selves would  have  them  be.2  It  is  true  that 
in  the  long  run  he  could  not  blind  himself  to 
the  impression  that  his  labour  with  the  masses 
was  on  the  whole  in  vain.  Not  only  the 
influential  leaders  of  the  people,  the  priests 
and  Levites,  the  Scribes  and  the  “ rich  men,” 
had  held  themselves  aloof  from  him  and  had 
now  gone  over  to  the  party  of  open  antagonism 
and  bitter  hostility.  Even  the  masses,  who 
had  at  first  welcomed  him  with  such  bound- 
less enthusiasm,  he  felt  to  be  now  slipping 
gradually  from  his  hold.  His  judgments  grow 
sharper  and  sharper  upon  the  frivolous  multi- 
tude, engrossed  in  the  sensuous  and  the 
1 Luke  xiii.  6-9.  2 Matt.  xi.  16  fF. 


Jesus  as  Preacher  and  Healer  57 

external,  marching  step  by  step  to  meet  their 
ruin ; gloomier  and  gloomier  his  prophecies 
of  their  future  and  their  destiny.1  Yet  for  all 
that  he  did  not  allow  himself  to  be  diverted 
from  his  task.  He  remained  true  to  his 
people  to  the  very  end.  Even  in  his  last  days 
he  did  not  relax  his  attempts  to  stir  the  masses 
by  his  public  actions.  He  made  his  entry 
into  Jerusalem,  and  allowed  himself  to  be 
acclaimed  as  Messiah.  With  his  old  impetu- 
ous energy  he  vehemently  denounced  the 
abuses  in  the  Temple,  and  placed  himself  in 
the  centre  of  public  interest.  He  never  even 
thought  of  transferring  his  activity  to  another 
sphere,  and  it  was  only  reluctantly  that  he 
allowed  a cure  to  be  wrung  from  him  in  a 
Gentile  country.2  He  forbade  his  disciples  to 
enter  the  streets  of  the  Gentiles  or  the  cities 
of  the  Samaritans ; never  did  he  give  a direct 
command  to  carry  the  Gospel  to  the  Gentiles.3 

1 See  below,  pp.  90  f.  2 Matt.  xv.  21  f. 

3 Matt.  x.  5.  The  command  to  “baptize  all  nations,”  in 
Matt,  xxviii.  18  f.,  does  not  pretend  to  come  from  the 
“historical”  Jesus  even  in  the  tradition.  The  prophecy 


58  Jesus 

Indeed  it  is  only  on  this  assumption  that  we 
can  explain  the  hesitating  and  unsympathetic 
attitude — to  say  the  least — which  the  disciples 
afterwards  maintained  towards  Paul’s  mission 
to  the  Gentiles.1  Jesus  never  spoke  more 
than  dimly  of  a time  in  which  the  Gentiles 
also  should  enter  the  Kingdom  of  God.2  Both 
in  deed  and  in  thought  he  remained  true  to 
his  own  people. 

of  Mark  xiii.  1 0 is  proved  by  the  mere  disturbance  of  the 
context  to  be  a palpable  interpolation ; cf  the  parallel  in 
Luke  xxi.  12  ff,  where  the  words  are  absent. 

1 Gal.  ii.  9,  1 1 If.  2 See  below,  Chap.  V. 


sarily  was  that,  towards  the  end  of  his  life,  Jesus 
concentrated  his  personal  efforts  more  and 
more  upon  his  disciples.  Here  we  have  another 
most  important  feature  of  the  life  of  Jesus: 
the  fact  that  he  gathered  disciples  round  him. 
From  among  the  total  number  of  them  an 
inner  circle  of  followers  was  especially  marked 
off,  who  came  to  be  known  later  as  the  Twelve. 
Whether  Jesus  really  chose  twelve  disciples  at 
a particular  moment  in  his  life,  as  the  Gospel 
tradition  asserts,  is  an  open  question.  Against 
such  an  assumption  we  have  the  fact  that  the 
Apostles’  disciples  show  a certain  divergence 

59 


6o 


Jesus 

as  to  the  names  of  these  twelve.1  Also,  it  may 
be  doubted  whether  we  ought  to  credit  Jesus 
with  so  mechanical  a proceeding  as  a selection 
determined  by  a sacred  number.  But  the  fact 
remains  that  a select  band  of  disciples  did 
gather  round  Jesus.  The  persons  who  com- 
posed it  may  partially  have  varied,  and  Jesus 
often  appears  to  be  attended  by  a still  smaller 
circle,  such  as  the  faithful  three,  Peter,  James, 
and  John.  It  is  possible  that  at  the  end  of 
his  life  he  was  accidentally  accompanied  by 
exactly  twelve  adherents.  And  thus  the 
Gospel  tradition  might  have  arisen. 

Now  what  was  Jesus’  object  in  collecting 
his  band  of  disciples?  Not,  at  any  rate,  to 
found  a community  or  church.  The  com- 
munity of  the  followers  of  Jesus  did  not  arise 
until  after  his  death.  There  is,  indeed,  scarcely 
room  for  any  other  hypothesis  than  that  Jesus 
wished  to  create  out  of  his  inner  ring  of 
disciples  a picked  body  of  missionaries,  or 

1 See  the  lists  of  the  apostles  in  Mark  iii.  16-19 ; Matt, 
x.  2 f. ; Luke  vi.  14-16 ; Acts  i.  13  ; and  cf.  John  i.  43-49. 


Disciples  and  Opponents  61 

wandering  preachers,  through  whom  he  hoped 
to  give  a wider  circulation  and  a greater 
emphasis  to  his  message  of  repentance  and  of 
the  nearness  of  the  Kingdom  of  God.  Once, 
indeed,  according  to  the  Gospel  record,  Jesus 
did  actually  send  his  disciples  forth,  with  the 
command  to  preach  the  coming  of  the  King- 
dom, and  to  teach  and  heal  as  he  himself  had 
done.1  It  is  true  that  this  report  appears  in 
the  Gospels  as  a detached  episode,  without  any 
connection  with  the  rest  of  the  narrative.  It 
is  a measure  which  on  the  one  hand  has  no 
preparation  or  foundation,  and  on  the  other  no 
consequences  whatever.  It  makes  a casual 
appearance,  and  vanishes  equally  swiftly ; 
possibly  it  represents  an  attempt  which,  in  face 
of  the  growing  hopelessness  of  his  position  and 
his  work,  Jesus  gave  up  as  suddenly  as  he  had 
undertaken  it. 

In  any  case,  since  the  time  of  Paul,  the 
Christian  tradition  has  been  unanimous  on  one 
point:  that  the  inner  band  of  disciples  felt 
1 Mark  vi.  7 ff‘. 


62  Jesus 

themselves  from  the  outset  to  be  missionaries, 
and  believed  themselves  to  have  been  prepared 
and  instructed  by  Jesus  for  that  purpose. 
Hence  it  was  that  from  these  disciples  Jesus 
demanded  everything.  To  them  he  put  the 
great  alternative.  He  tore  them  away  from 
family,  wife,  calling,  home  ; he  asked  that  they 
should  forsake  all,  sell  what  they  possessed, 
and  give  up  parents,  brethren,  friends,  and 
servants.1  In  them  he  sought  to  kindle  the 
heroism  that  will  dare  all  things,  and  the 
enthusiasm  that  burns  for  sacrifice.  He  taught 
them  that  no  man  might  look  back  who  had 
once  set  his  hand  to  the  plough.2  They  were 
to  be  the  salt  of  the  earth  and  the  light  of  the 
world.3  Courage  to  confess  their  faith  even 
before  the  great  and  mighty,  fear  of  God  that 
knew  no  fear  of  man,  hardness  of  heart  towards 
their  dear  ones  for  God’s  sake,  joy  of  battle 
that  feared  neither  the  sword  nor  even  dissen- 

1 Mark  i.  16  ff.  ; Luke  xiv.  2 6,  33  ; Mark  x.  21,  28  f. 

2 Luke  ix.  62. 

3 Matt  v.  13  ff.  ; Luke  xiv.  34,  and  passim. 


Disciples  and  Opponents  63 

sion  among  near  and  dear, — these  were  the 
virtues  which  he  taught  them. 

But  he  gave  them  more  than  this,  more  than 
the  equipment  necessary  for  their  future  calling. 
“ He  appointed  twelve,  that  they  might  be  with 
him”  says  with  direct  simplicity  the  Evangelist 
Mark.  Gradually  the  common  life  of  wander- 
ing led  by  Jesus  and  his  disciples  grew  from  a 
means  into  an  end.  The  missionary  idea  and 
training  became  less  prominent,  the  moral  com- 
panionship, with  its  intrinsic  value,  more  and 
more  so.  Within  the  circle  of  his  disciples, 
and  in  company  with  them,  he  created  the  first 
beginnings  of  a community-life.  Jesus  was 
with  his  disciples  and  they  with  him.  We  at 
this  distance  can  but  dimly  augur  what  wealth, 
what  freshness  and  earnestness  filled  this 
common  life  of  Jesus  and  his  disciples,  for  the 
records  handed  down  by  our  Gospels  are 
neither  detailed  nor  intimate  enough  to  admit 
of  a clear  vision.  But  here  we  may  surely  be 
permitted  to  exert  the  imagination.  We  be- 
hold Jesus,  in  the  company  of  his  closest 


64  Jesus 

friends,  wandering  in  lonely  places,  sometimes 
on  the  mountains,  where  God  seemed  more 
visibly  present  to  the  soul,  sometimes  resting 
in  remote  hamlets,  now  in  the  solitude  of  the 
desert,  now  in  a boat  upon  the  sea.  In  this 
way  a life  was  led  free  from  all  restraint  of 
circumstance  or  of  petty  affairs,  far  from  the 
noise  of  the  world,  on  the  heights  and  in  the 
silence,  wholly  absorbed  in  the  personal  and 
the  spiritual.  The  first  steps  towards  a new 
life  of  brotherhood  were  taken  here,  in  stillness 
and  privacy ; it  was  the  first  wonderful  stirring 
of  a new  humanity.  We  in  our  time,  how- 
ever, can  but  stand  reverently  afar  off,  before 
the  veil  which  hides  these  beginnings  from 
our  sight. 

Around  this  narrow  circle  there  gathered  then 
a further  band  of  followers  and  friends,  and  of 
spectators  interested  or  excited  in  many 
different  shades  and  degrees.  Not  of  all  his 
disciples  did  Jesus  make  such  austere  and  harsh 
demands  as  of  those  whom  he  had  chosen  to  be 
missionaries.  He  had  friends  in  the  villages 


Disciples  and  Opponents  65 

and  homesteads,  under  the  conditions  of 
ordinary  life,  among  houses  and  families  in 
many  directions.  For  it  was  precisely  among 
the  common  folk  that  he  loved  to  find  his 
followers.  They  were  the  “little  ones”  of 
whom  he  often  speaks,  the  uneducated  and 
the  humble  to  whom  God  had  revealed 
what  He  had  hidden  from  the  “wise.”1 
Woe  unto  him  who  should  give  cause  of 
stumbling  to  one  of  these  simple  children, 
who  were  incapable  of  help  or  counsel  of  their 
own.2  Above  all,  however  (and  we  shall  have 
occasion  to  speak  more  fully  of  this  funda- 
mental characteristic  later  on),  he  felt  himself 
drawn  to  those  whom  good  society  had  placed 
under  the  ban ; to  those  who  had  refused  in 
any  way  to  fall  in  with  the  forms  of  the  ruling 
Pharisaic  piety,  and  were  therefore  decried  as 
sinners  and  worldlings ; to  the  class  of  tax- 
gatherers,  boycotted  by  Jewish  popular  fana- 
ticism as  the  tools  of  the  foreigner’s  rule,  and 
lower  still  to  the  wholly  outcast  and  lost,  the 

2 Luke  xvii.  2 ; Matt,  xviii.  J 4. 

5 


1 Matt.  xi.  25. 


66 


Jesus 

fallen  women  and  the  prostitutes.1  Y et  gentle- 
folk came  to  him  too,  for  now  and  then  a rich 
man  of  the  upper  classes  would  make  his 
appearance;  respectable  women  followed  in 
his  train;2  occasionally  a scribe3  or  a distin- 
guished and  influential  councillor 4 would  show 
themselves  among  those  half  won.  Scribes 
and  Pharisees  came  to  dispute  with  him ; 
aristocratic  Sadducees  came  to  have  a sight  of 
the  holy  man  of  whom  such  wonders  were 
told  ; even  King  Herod  grew  uneasy.5  Thus 
all  the  many-coloured  life  of  the  people 
thronged  round  the  figure  of  Jesus. 

The  picture  would  not  be  complete  if  we 
did  not  briefly  touch  upon  his  adversaries. 
On  the  whole,  it  may  be  said  that  all  who 
possessed  influence  or  consideration  with  the 
people  ultimately  found  themselves  on  the 
side  of  his  avowed  opponents.  Yet  it  is 
remarkable  that  the  kernel  of  the  opposition 

1 John  vii.  53-viii.  1 1 ; Luke  vii.  36-50,  viii.  2. 

2 Luke  viii.  3.  3 Mark  xii.  28. 

4 Mark  xv.  43.  6 Mark  vi,  3 4-1 6. 


Disciples  and  Opponents  67 

was  not  formed  by  the  priests  and  religious 
functionaries  of  Israel.  The  priestly  aristocracy 
of  Jerusalem,  which  ruled  the  councils  of  the 
country,  did  indeed  finally  bring  about  his 
fall.  But  Jesus  only  came  into  close  contact 
with  it  at  the  end  of  his  life,  and  we  do  not 
know  with  any  certainty  how  the  sudden 
hostility  of  this  class  arose.  The  adversaries 
with  whom  he  had  to  contend  in  Galilee 
were  other  than  these : they  were  the  Scribes 
and  Pharisees. 

The  bitterest  enemies  of  Jesus,  and  the  true 
antipodes  to  all  that  he  stood  for,  were  the 
Scribes.  However  closely  he  resembled  them 
in  the  outward  forms  of  his  activity,  in  the 
spirit  of  it  he  and  they  were  at  opposite  poles. 
On  the  one  hand  was  the  artificiality  of  a hair- 
splitting and  barren  erudition,  on  the  other 
the  fresh  directness  of  the  layman  and  the  son 
of  the  people;  here  was  the  product  of  long 
generations  of  misrepresentation  and  distortion, 
there  was  simplicity,  plainness,  and  freedom ; 
here  a clinging  to  the  petty  and  the  insignifi- 


68 


Jesus 

cant,  a burrowing  in  the  dust,  there  a constant 
dwelling  upon  the  essential  and  a great  in- 
ward sense  of  reality ; here  the  refinement  of 
casuistry,  formula-  and  phrase-mongering,  there 
the  straightforwardness,  severity,  and  pitiless- 
ness of  the  preacher  of  repentance;  here  a 
language  which  was  scarcely  to  be  understood, 
there  the  inborn  power  of  the  mighty  orator ; 
here  the  letter  of  the  law  and  there  the  liv- 
ing God.  It  was  like  the  meeting  of  water 
and  fire.  This  close  corporation  of  the  pro- 
fessionally learned  could  never  forgive  the 
simple  outsider  for  making  a greater  effect 
than  they,  and  for  the  fact  that  the  people 
listened  to  him.  Between  these  two  there 
must  have  been  mortal  enmity  from  the  outset. 
And  on  the  other  hand,  Jesus’  love  of  truth 
and  feeling  for  reality,  offended  by  such 
caricatures  of  true  piety,1  broke  through  all  the 
limits  of  forbearance,  self-restraint,  and  con- 

1 It  is  to  be  assumed  that  from  the  average  here  con- 
sidered an  exception  must  be  made  in  favour  of  a few 
celebrated  and  really  pious  rabbis,  such  as  Hillel,  Gamaliel, 
and  some  others. 


Disciples  and  Opponents  69 

sideration,  and  allowed  the  passionate  wrath 
of  his  soul  to  pour  forth  far  and  wide.  In 
contrast  to  them,  his  life  and  personality 
gains  that  touch  of  relentlessness  and  pugnacity 
which  could  ill  be  spared  in  it. 

His  attitude  towards  the  Pharisees  was  the 
same  as  his  attitude  towards  the  Scribes.  The 
Pharisees  were  no  more  than  the  outposts  of 
the  Scribes  among  the  laity — the  pietists  of 
Jewish  orthodoxy,  the  devout  after  the  spirit 
and  the  pattern  of  rabbinism.  But  whereas 
in  Judaea  the  spirit  of  rabbinic  devoutness 
had  almost  completely  triumphed,  and  Jewish 
piety  had  become  practically  Pharisaic,  in 
Galilee  the  Pharisees  seem  only  to  have  formed 
small  centres  at  the  time  of  Jesus’  appearance. 
Even  later,  Galilee  was  regarded  by  the  Scribes 
as  an  unfruitful  land  almost  lost  to  the  cause 
of  piety,  and  its  people  as  vulgar,  stupid,  and 
unhearing.  Still,  Pharisaic  circles  were  to  be 
found  there,  and  naturally  considered  them- 
selves to  have  a monopoly  of  righteousness. 
Here  in  Galilee  Jesus  could  enter  the  lists 


70 


Jesus 

amid  the  delight  of  the  simple-hearted  be- 
lievers and  the  rejoicing  and  applause  of  the 
multitude.  He  did  not  fail  to  do  so.  “ Except 
your  righteousness  exceed  the  righteousness  of 
the  Scribes  and  Pharisees,  ye  shall  in  nowise 
enter  into  the  kingdom  of  heaven.”1 

But  this  antagonism  of  Jesus  to  the  Scribes 
and  Pharisees  has  taken  us  from  the  outward 
forms  of  his  activity  to  its  material  content, 
and  it  is  impossible  to  realise  him  without  to 
some  extent  examining  the  latter. 


1 Matt.  v.  20. 


BOOK  II 


THE  TEACHING  OF  JESUS 

CHAPTER  V 
The  Kingdom  of  God 

Jesus  took  up  his  ministry  with  the  cry  that 
the  Kingdom  of  God  was  at  hand,1  and  the 
idea  that  the  Kingdom  was  approaching  is 
throughout  the  dominant  note  of  his  teach- 
ing. The  Kingdom  of  God — there  was  no 
need  for  Jesus  to  enter  into  detailed  explana- 
tions of  what  he  meant  by  the  phrase,  for 
every  child  in  the  country  could  have  told 
him.  At  the  moment  that  Jesus  took  up 
his  preaching,  the  people  in  whose  midst 
he  appeared  lay  trampled  into  complete 
subjection.  Harsh  masters  ruled  the  land  ; in 
Judaea  the  accursed  Romans,  in  Galilee  a 

1 Matt.  iv.  17. 

7i 


7* 


Jesus 

prince  set  up  by  them,  who  came  of  the  detested 
house  of  Herod  ; harsh  tax-collectors,  creatures 
of  the  despotic  overlords,  plundered  the  people, 
and  the  people  themselves,  simple,  hard-working 
and  deprived  of  all  the  pleasures  of  life,  felt 
themselves  lost  in  a world  that  had  become 
vast,  hostile,  and  cold.  Their  spiritual  leaders 
told  them  that  they  were  not  pious  enough,  and 
set  them  in  the  thorny  path  of  the  law,  only 
to  blame  them  if  they  followed  it  unwillingly 
and  found  themselves  wholly  unable  to  obey 
the  multifarious  rules  of  the  “ true  ” piety 
which  the  Scribes  had  devised  in  their  learned 
ease.  But  deep  in  their  hearts  lay  the  hope 
of  the  Kingdom  of  God,  of  those  great  and 
marvellous  things  which  Israel  should  still  live 
to  see,  according  to  its  ancient  prophecies ; of 
the  grand  procession  of  events,  the  reversal  of 
all  existing  circumstance,  the  dawn  of  the 
new  golden  day,  which  was  to  leap  up  at  last 
with  its  broad  beams  of  light  and  scatter  the 
shadows  of  poverty  and  want,  hunger  and 
thirst,  and  God-forsaken  longing. 


The  Kingdom  of  God  73 

Then  came  Jesus,  preaching  “ Rejoice  and 
be  glad:  blessed  are  ye,  for  the  kingdom  of 
God  is  at  hand ! ” How  different  was  his 
message  from  that  of  the  Baptist ! John  had 
appeared  in  the  south,  where  he  saw  around 
him  only  the  insolence  of  a barren  piety  of 
erudition,  the  pride  of  a degenerate  priestly 
caste,  and  the  licentious  frivolity  of  a city 
population.  Hence  his  preaching  of  the 
Kingdom  had  become  fierce  and  hard,  and 
entirely  concentrated  upon  the  ideas  of  judg- 
ment, terror,  and  destruction.  We  shall  see 
below  that  even  with  Jesus  the  words,  “ The 
kingdom  of  God  is  at  hand,”  had  their  reverse 
sense  of  “ The  Judgment  cometh  ” ; but  at  first 
he  preferred  to  strike  the  other  fundamental 
note  of  the  message  of  the  Kingdom.  The 
tidings  he  brought  were  tidings  of  promise  ; he 
saw  that  the  first  necessity  was  to  let  a bright 
ray  of  hope  and  joy  into  the  dull  and  weary 
souls  of  this  anxious  people,  and  so  he  cried, 
“ Blessed  are  ye  poor,  for  yours  is  the  kingdom 
of  heaven.”  When  in  after  years  the  disciples 


74 


Jesus 

of  Jesus  tried  to  express  his  work  and  his 
whole  being  in  a single  word,  they  called 
the  story  of  his  life  the  evayyeXiov,  or  good 
tidings. 

The  substance  of  these  tidings  was : “ The 
kingdom  (or  reign) 1 of  God  is  at  hand.”  Jesus 
did  not  say  to  the  people,  “ The  moment  is 
come : now  see  ye  that  the  Kingdom  of  God 
appear : compel  its  coming,”  for  that  was  the 
misleading  cry  of  the  fanatical  patriots  who 
had  already  begun  to  show  themselves, 
especially  in  Galilee.  Rather  his  immovable 
belief  was  that  the  ordinary  doings  and  earthly 
labour  of  men  could  not  bring  the  Kingdom 
of  God  one  finger ’s-breadth  nearer  to  mankind. 
In  his  view  the  coming  of  the  Kingdom  lay 
wholly  in  the  sphere  of  the  future  and  the 
supernatural.  The  living,  all-powerful  God, 
and  He  alone,  would  set  up  His  marvellous 
reign.  But  He  would  indeed  set  it  up,  and 

1 The  Greek  word  Basileia  signifies  both  “ kingdom  ” 
and  “ reign,”  and  bears  now  the  one  and  now  the  other  of 
these  two  closely  connected  meanings. 


The  Kingdom  of  God  75 

that  soon.  Therefore  lift  up  your  heads  and 
await  the  miraculous  to-come. 

How  strange  and  naive  do  these  ideas  of 
Jesus  seem  to  us  at  the  first  glance!  How 
closely  does  his  preaching  appear  to  be  inter- 
woven in  this  respect  with  the  thoughts  and 
hopes  of  contemporary  Judaism ! How  easy 
do  we  find  it  to  calculate  that  he,  together 
with  his  countrymen  and  his  disciples,  was 
mistaken  in  his  expectation  of  the  immediate 
nearness  of  this  mighty  supernatural  change  ! 1 

Hence  it  is  that  many  attempts  have  been 
made  to  give  the  preaching  of  Jesus  a more 
modern  dress,  and  to  read  into  his  words  all 
manner  of  “ deeper”  and  “more  original” 
ideas.  It  has  above  all  been  insisted  that  in 
the  words  of  Jesus  the  Kingdom  of  God 

1 It  is  impossible  to  deny  this  expectation  of  an  im- 
mediate end  on  the  part  of  Jesus.  It  is  proved  not  only 
by  certain  clear  and  distinct  sayings  (such  as  Mark  ix.  1, 
xiii.  30,  Matt.  x.  23),  but  principally  by  the  whole  tone  of 
his  preaching  of  the  future,  in  which  he  concentrates  the 
attention  of  his  disciples  upon  the  end  as  though  it  were 
an  immediately  impending  event. 


76  Jesus 

frequently  appears  to  mean  an  already  present 
and  inward  power.  It  is  indeed  admitted  that, 
strictly  speaking,  the  idea  of  the  Kingdom  in 
Jesus’  preaching  is  an  eschatological  one,  ix . 
that  the  Kingdom  of  God  is  represented 
entirely  as  a future  and  yet-to-be-hoped-for 
state,  and  above  all  as  a supernatural  event 
which  would  be  brought  about  by  the  miracu- 
lous power  of  God,  in  close  connection  with 
a marvellous  outward  metamorphosis  of  all 
existing  circumstance.  Side  by  side  with  this, 
however,  it  is  contended  that  in  his  preaching 
of  the  Kingdom  Jesus  expresses  the  idea  that 
this  same  Kingdom  of  God  was  already 
present,  growing  and  ripening  inwardly  and 
by  inward  transformation  of  existing  circum- 
stance; that  it  was  to  be  built  up  by  the 
moral  actions  of  mankind,  beginning  with 
those  of  Jesus  and  his  disciples,  and  even  that 
it  represented  the  community  of  those  who 
were  morally  and  spiritually  bound  together 
by  such  actions.  These  modern  ideas,  how- 
ever, must  be  entirely  rejected  in  so  far  as 


The  Kingdom  of  God  77 

they  concern  Jesus’  conception  of  the  Kingdom 
of  God.  Such  an  interpretation  introduces 
without  cogent  reason  a scarcely  conceivable 
confusion  and  inconsistency  into  the  clear  and 
simple  mental  world  of  Jesus. 

Certain  sayings  of  Jesus  are  indeed  cited  in 
support  of  this  view.  Thus  the  incident  is 
adduced  in  which  he  cries  out  against  the 
sneers  of  the  Pharisees : “If  I by  the  Spirit 
of  God  cast  out  devils,  then*  is  the  kingdom  of 
God  come  upon  you.”1  Here  it  is  certainly 
true  that  in  his  eyes  the  Kingdom  of  God 
was  already  present.  But  it  must  not  be  for- 
gotten that  this  is  a saying  spoken  at  a 
moment  of  great  excitement,  in  which  he 
likens  his  own  miracles  and  casting  out  of 
devils  directly  to  the  miraculous  power  of 
God,  with  which  He  would  presently  set  up 
His  Kingdom  and  trample  Satan,  the  prince 
of  all  the  devils,  underfoot.  The  Kingdom  of 
God — and  here  lies  the  essential  point — 
remains  within  the  sphere  of  the  marvellous 


Matt.  xii.  28. 


78  Jesus 

and  the  supernatural.  The  idea  of  an  inward 
development  by  preaching  and  social  labour 
is  not  even  remotely  present.  The  same 
thought  is  expressed  in  Jesus’  answer  to  the 
Pharisees,  when  they  had  boasted  that  they 
could  calculate  the  hour  of  the  coming  of  the 
Kingdom  by  methods  of  human  ingenuity: 
“The  kingdom  of  God  cometh  not  with 
observation : neither  shall  they  say,  Lo  here ! 
or  there  ! for  lo,  the  kingdom  of  God  is  in  the 
midst  of  you.”1  It  had  escaped  the  inquiring 
Pharisees  that  the  beginnings  of  the  Kingdom 
were  already  manifesting  themselves  in  their 
presence.  Here  again  we  have  an  inspired 
and  paradoxical  saying  of  Jesus  in  which  he 
was  certainly  thinking  of  his  own  actions,  but 
in  their  miraculous,  not  in  their  moral  aspect ; 
as  on  another  occasion,  when  the  envoys  of  the 
Baptist  asked  him  whether  he  were  “ He  that 
cometh,”  i.e.  whether  the  Kingdom  were  to  be 

1 Luke  xvii.  20.  Perhaps  too  the  right  translation  is, 
“ For  lo,  the  Kingdom  of  God  will  (suddenly)  be  among 
you.”  In  that  case  the  whole  passage  would  refer  to  the 
future  Kingdom  of  God. 


The  Kingdom  of  God  79 

expected  with  him,  he  pointed  for  answer 
to  the  wonders  he  had  wrought.1 

But  the  principal  support  for  the  view  here 
disputed  is  sought  in  the  so-called  Parables  of 
the  Kingdom;  though  scarcely  with  justice. 
When  Jesus  in  the  parable  of  the  grain  of 
mustard-seed 2 speaks  of  the  rapid  and  enor- 
mous growth  of  the  Kingdom  of  Heaven,  we 
must  remember  that  the  mustard-shrub  was  a 
garden  plant  which  sprang  up  in  a single 
summer.  Thus  there  is  no  question  in  this 
parable  of  the  development  of  centuries,  in 
which  the  Kingdom  of  God  should  gradually 
rise  victorious  over  the  nations,  but  of  an  in- 
conceivably swift  and  dazzling  coming  of  the 
golden  age,  now  appearing  in  its  first  tentative 
beginnings  through  the  activity  of  Jesus  in 
miracle-working  and  casting  out  of  demons. 
Here  too,  therefore,  we  have  the  marvel- 
lously rapid  approach  of  the  Kingdom  in  the 
miraculous , and  are  very  far  removed  from 

1 Matt.  xi.  2 ff. 

2 Mark  iv.  SO  ff. ; Luke  xiii.  1 8—21, ; Matt.  xiii.  SI  f. 


8o 


Jesus 

the  modern  idea  of  slow  development.  Again, 
in  the  other  well-known  parable  where  the 
Kingdom  of  God  is  compared  to  a pearl  for 
which  the  merchant  who  finds  it  gives  all  that 
he  has  to  buy  it,1  this  does  not  mean  that  the 
Kingdom  of  God  was  a present  possession,  but 
precisely  the  contrary.  The  parable  is  meant 
to  show  the  necessity  of  hazarding  all  present 
goods  for  the  sake  of  a future  and  yet-to-be- 
acquired  good.  Even  in  the  parable  of  the 
peasant  who  casts  seed  upon  the  earth,  and 
can  then  do  nothing  but  await  the  harvest, 
the  emphasis  lies  not  upon  the  description  of 
the  gradual  growth  of  the  seed,  but  on  the 
idea  that  the  corn  ripens  to  the  harvest 
“of  itself.”  The  Kingdom  of  God  will  not 
come  by  man’s  assistance,  but  of  itself,  or 
rather  from  above,  from  the  God  who  gives 
the  harvest.  Man  is  to  do  his  duty,  but 
when  that  is  done  he  must  wait  until  God 
utters  His  fiat. 

Thus  the  fact  remains  that  the  Kingdom  of 

1 Matt.  xiii.  45. 


The  Kingdom  of  God  81 

God  as  Jesus  preached  it  lay  principally  in  the 
domain  of  the  future,  and  wholly  in  the 
domain  of  the  miraculous.1  It  was  God’s 
Kingdom  pure  and  simple,  to  be  established 
by  the  omnipotent  God  at  the  moment  when 
He  upheaved  the  heavens  and  the  earth,  raised 
the  dead,  and  vanquished  and  destroyed  the 
devil  and  all  his  angels.  It  was  for  this  king- 
dom that  Jesus  taught  his  disciples  to  pray  so 
fervently  “ Thy  kingdom  come.”  And  if  now 
and  again  he  seemed  to  see  some  portion  of  it 
already  present  in  his  own  works,  this  was  only 
during  the  rush  of  enthusiasm  that  seized  him 
when  he  had  reached  some  pinnacle  of  success. 
The  course  of  his  own  life  and  work  was  to 

1 The  best  known  of  the  so-called  Parables  of  the  King- 
dom, that  of  the  sower,  is  not,  strictly  speaking,  a Parable 
of  the  Kingdom  at  all.  Jesus  is  there  dealing  with  the 
effect  or  non-effect  of  his  own  preaching.  In  the  saying 
of  Matt.  xi.  11,  that  he  that  is  but  little  in  the  Kingdom 
of  Heaven  is  greater  than  John  the  Baptist,  the  word 
Kingdom  of  Heaven  is  certainly  almost  equivalent  to 
“ society  of  the  disciples  of  Jesus.”  But  this  saying, 
which  alone  does  not  fit  in  with  the  general  sense  of  Jesus’ 
preaching  of  the  Kingdom,  probably  belongs  to  the 
language  of  the  later  community. 


6 


82 


Jesus 

show  him  that  the  road  to  the  Kingdom  of 
God  was  not  so  straight  after  all,  but  reached 
its  end  at  last  through  suffering  and  death. 

Nor  is  the  very  widespread  idea  that  the 
eschatological  hopes  of  his  countrymen  were 
altogether  spiritualised  by  Jesus  to  be  ac- 
cepted as  it  stands.  When  he  told  the 
Sadducees  that  in  that  blessed  future  life 
there  would  be  neither  marrying  nor  giving 
in  marriage,1  he  was  certainly  spiritualising 
the  vulgar  notion,  but  in  all  probability  he 
was  not  expressing  anything  entirely  new,  for 
this  must  have  been  the  conviction  of  a great 
many  truly  religious  men  at  the  time  he 
uttered  it.  On  the  other  hand,  when  Jesus 
spoke  of  the  future,  he  was  not  thinking  of  a 
colourless  and  purely  heavenly  beyond,  but 
pictured  it  to  himself  as  a state  of  things 
existing  upon  this  earth — though  of  course  a 
transfigured  earth — and  in  his  own  land.  In 
the  Gospel  of  Matthew  we  certainly  find  the 
expression  “Kingdom  of  Heaven”  again  and 


1 Mark  xii.  25. 


The  Kingdom  of  God  83 

again  upon  his  lips,  but  we  must  not  be  misled 
by  it.  For  we  know  that  even  if  Jesus  did 
make  use  of  the  term  “ Kingdom  of  Heaven,” 
he  meant  neither  more  nor  less  by  it  than  if 
he  had  said  “ Kingdom  of  God.”  He  would, 
in  fact,  merely  have  been  following  the  usage 
of  his  time  and  surroundings,  by  which  it  was 
customary  to  avoid  mentioning  the  name  of 
God,  and  instead  of  “the  fear  of  God”  or 
“the  hand  of  God,”  to  say  “the  fear  of 
Heaven”  and  “the  hand  of  Heaven.”  From 
the  expression  “ Kingdom  of  Heaven,”  there- 
fore, it  is  impossible  to  draw  any  inference  as 
to  the  place  and  nature  of  the  kingdom  pro- 
claimed by  Jesus.  Nor  was  Jesus  at  all  afraid 
of  painting  the  joys  of  the  glorious  future  to 
his  disciples  in  rich  and  sensuous  colours.  He 
speaks  of  the  filling  of  the  hungry,1  of  eating 
and  drinking  and  sitting  at  table  with  the 
patriarchs  in  the  Kingdom  of  Heaven  ; 2 he  is 
fond  of  describing  the  delights  of  the  future 
under  the  simile  of  a feast  or  a wedding,  and 

2 Matt.  viii.  11. 


1 Luke  vi.  21. 


84  Jesus 

he  prophesies  a time  when  he  and  his  would 
drink  of  the  fruit  of  the  vine  in  the  Kingdom 
of  Heaven.1  It  shows  a want  of  understanding 
of  the  popular  simplicity  of  Jesus’  preaching 
to  see  in  all  this  merely  parable  and  symbolic 
expression.  However  hard  it  may  seem,  it  is 
our  duty  to  accustom  ourselves  to  the  idea 
that  in  his  preaching  Jesus  was  very  largely 
a child  of  his  age  and  a faithful  son  of  his 
country. 

Nevertheless  we  have  so  far  considered  but 
one  aspect  of  the  preaching  of  Jesus  concerning 
the  Kingdom  of  God.  If  nothing  more  were 
to  be  said  about  it,  it  would  merely  have 
been  an  unheard-of  accident  that  the  labour 
and  preaching  of  Jesus  should  still  have  con- 
tained the  germs  of  a world-religion  and  of 
a universal  transformation  and  renewal  such 
as  we  mortals  have  never  beheld  elsewhere. 
Though  steeped  in  the  eschatological  hopes  of 
his  time  and  country,  he  yet  succeeded  in 
altering  and  purifying  them  at  the  critical 

1 Luke  xxii.  18  (and  cf  xxii.  16). 


The  Kingdom  of  God  85 

point,  and  in  breaking  through  the  limits 
which  hemmed  them  in.  For  at  the  time 
of  Jesus  the  eschatological  hopes  of  the  Jews, 
wherever  they  were  truly  alive,  were  tied  and 
bound  to  their  spirit  of  nationalism.  They 
were  the  hopes  of  the  people  of  Israel.  Their 
central  idea  was  that  Israel  should  one  day 
come  to  its  own  and  wield  the  sovereignty 
which  belonged  to  it  of  right.  The  Kingdom 
of  God  was  neither  more  nor  less  than  the 
rule  of  Israel.  That  the  hated  tribe  of  Rome 
should  one  day  lie  grovelling  in  the  dust  with 
Israels  foot  upon  its  neck,  that  the  Messiah, 
God’s  chosen  King,  should  rule  the  world 
from  Jerusalem  with  might  and  glory,  that 
the  nations  should  come  and  pay  tribute 
before  Israel,  and  that  Jerusalem  and  its 
temple  should  be  built  up  again  in  splendour, 
while  the  saints  bore  rule  throughout  the 
land  of  Palestine — such  were  the  hopes  which 
occupied  the  first  place  in  the  pious  Israelite’s 
outlook,  whenever  he  gazed  into  the  future. 
Even  if  they  were  sometimes  mingled  with 


86 


Jesus 

more  profound  ideas  of  the  nearness  of  God 
or  the  forgiveness  of  sins,  of  purity  of  heart 
or  the  outpouring  of  the  Spirit,  these  were  and 
remained  the  cardinal  points.  If  in  the  poems 
of  some  of  the  Jewish  seers  idealism  did  spread 
its  wings  more  freely,  its  flight  was  clogged  by 
the  leaden  weight  of  the  national  hopes,  now 
grown  into  fanaticism,  which  impeded  all  free 
movement.  In  short,  the  eschatological  hopes 
of  the  Jews  remained  fettered  to  the  nation, 
and  therefore  to  the  earth. 

But  in  the  soul  of  Jesus  a wonderful 
deliverance  was  wrought.  It  worked  its 
way  wholly  from  within  outwards.  Naturally, 
indeed,  when  he  spoke  of  the  Kingdom  of 
God,  he  thought  first  and  foremost  of  a 
kingdom  in  Israel,  and  he  would  also  have 
taken  it  for  granted  that  the  empire  of  Rome 
could  not  subsist  side  by  side  with  the  empire 
of  God.  His  gaze  was  directed  upon  Israel ; 
he  bound  himself  to  its  people  by  his  works, 
and  felt  himself  sent  to  the  lost  sheep  of  the 
house  of  Israel ; he  even  described  the  future 


The  Kingdom  of  God  87 

as  a sitting  at  meat  in  company  with  the 
patriarchs  of  the  old  covenant.  All  this  is 
true ; yet  on  the  other  hand  it  formed  but 
the  mould  into  which  his  genius  poured  a new 
content.  Here  at  last  we  grasp  the  secret  of 
that  marvellous  power  by  which  dross  was 
transformed  into  the  clearest,  finest  gold.  His 
inmost  religious  character  stands  revealed : the 
sense  that  God  was  infinitely  greater  and  in- 
finitely more  than  all  the  world  besides — a 
reality  beside  which  all  other  realities  paled 
and  sank.  Only  for  this  reality  had  Jesus 
thought  and  feeling,  and  hence  he  proclaimed 
the  Kingdom  of  God . That  Israel  should 
rule  and  the  Romans  be  laid  low  was  nothing 
to  him,  or  at  most  it  was  but  the  outward 
form  in  which  God’s  purpose  would  be  ful- 
filled ; the  earthly  side  of  the  promise  of  the 
Kingdom  did  not  interest  him ; it  left  him 
cold.  What  did  fill  his  soul  to  the  brim  was 
the  thought  that  God  would  come,  that  God 
would  bear  rule,  that  righteousness  would 
conquer  and  good  triumph.  Whereas  in 


88 


Jesus 

Jewish  literature  the  expression  “Kingdom 
of  God  ” is  but  seldom  met  with,  Jesus  made 
it  the  very  foundation  of  his  preaching.  The 
Jewish  patriots  looked  for  much  else  besides 
the  Kingdom  and  the  rule  of  God — above  all 
for  their  own  kingdom,  the  “ kingdom  of  the 
saints”;  Jesus  spoke  only  of  the  Kingdom  of 
God.  And  thus,  without  saying  it  directly, 
he  purified  the  hopes  of  the  Jewish  people  in 
marvellous  wise  and  freed  them  from  their 
limitations.  When  he  speaks  of  the  blessed 
and  glorious  future,  all  notes  of  confused 
passion  and  worldly  hatred  die  away ; he 
calls  it  the  time  when  the  pure  in  heart 
shall  see  God,  when  the  peacemakers  shall 
be  called  the  sons  of  God,  when  the  merciful 
shall  obtain  mercy,  when  the  good  and  faithful 
servants  of  God  shall  win  their  reward,  when 
the  multiplied  talents  shall  be  shown  and  the 
new  tasks  assigned,  when  evil  will  disappear 
and  good  rise  triumphant.  It  is  astonishing 
to  see  how  utterly  he  rejects  all  the  national 
and  political  hopes  of  the  Jews,  that  vital 


The  Kingdom  of  God  89 

element  of  their  eschatological  faith.  If 
occasionally  some  note  of  it  is  to  be  met 
with,  if  Jesus  actually  spoke  of  a time  in 
which  his  disciples  should  sit  upon  twelve 
thrones  judging  the  twelve  tribes  of  Israel,1 
these  are  but  the  last  faint  echoes  of  an  old 
melody,  sounding  on  into  the  new  song. 

It  is  this,  too,  that  explains  the  certainty  and 
confidence  with  which  Jesus  proclaimed  the 
Kingdom  of  God,  and  continued  to  do  so  in 
spite  of  all  the  disappointments  of  his  career. 
At  first,  and  even  far  on  into  his  ministry, 
he  combined  the  idea  of  the  Kingdom  of 
God  with  that  of  his  own  people  of  Israel. 
To  the  very  end  he  spent  his  labours  upon 
them  alone.  And  yet,  unless  all  our  tradition 
is  at  fault — and  we  are  obliged  to  trust  to  it 
if  we  do  not  wish  to  assert  that  Jesus  had  a 
less  keen  perception  of  the  nature  of  things 
than  the  prophets  of  old — Jesus  must  have 
recognised  more  and  more  clearly  as  his 
ministry  went  on  that  his  own  people, 

1 Matt.  xix.  28. 


90  Jesus 

amongst  whom  he  worked,  did  not  answer 
to  his  expectations.1  As  his  predecessor 
John  the  Baptist  had  seen  the  judgment 
hanging  over  this  people,  so  Jesus  saw,  to  his 
horror,  the  children  of  the  Kingdom  cast  forth 
into  the  outer  darkness.2  Israel  was  to  him 
as  the  unfruitful  fig-tree,  which  deserved  to 
wither  because  it  produced  leaves  without 
blossoms.3  In  the  fate  of  those  who  were 
killed  by  the  falling  of  the  tower  of  Siloam, 
or  of  the  Galileans  whom  Pilate  had 
murdered  in  the  Temple,  he  saw,  as  in  a 
mirror,  the  fate  of  the  whole  nation.4  He 
prophesied  that,  as  in  the  days  of  Noah  and 
Lot,  so  should  the  judgment  fall  upon  this 
frivolous  multitude ; 6 he  saw  his  country- 
men hastening  along  the  broad  road  to  destruc- 
tion,6 and  we  must  surely  assume,  with  the 

1 For  what  follows  cf.  p.  56,  above. 

2 Matt.  viii.  12. 

3 Mark  xi.  12-14  (20).  The  Gospel  tradition  has  here 
turned  a parable  or  a symbolic  action  (the  cursing  of  the 
fig-tree)  into  an  extravagant  miracle. 

4 Luke  xiii.  1 ff.,  4 ff. 

5 Luke  xvii.  26  ff. 


6 Luke  xiii.  24  ff. 


The  Kingdom  of  God  91 

tradition,  that  he  foretold  how  the  Temple, 
the  very  centre  of  contemporary  Judaism, 
should  have  not  one  stone  left  upon  another.1 
Yet  in  spite  of  all  this,  the  confidence  and 
joyousness  of  his  preaching  of  the  Kingdom 
remained  unshaken.  To  him  God  was 
greater  than  the  world  and  of  more  account 
than  his  own  countrymen,  and  the  rule  of 
God  was  something  other  than  and  inde- 
pendent of  the  rule  of  Israel.  He  had  already 
promised  his  disciples,  in  a time  of  anxiety 
and  distress,  that  they  should  proclaim  upon 
the  house-tops  what  he  had  told  them  in  their 
ear.2  It  is  true  that  in  his  short  life  he 
never  accomplished  the  outward  breach  with 
Israel.  He  began  by  bidding  his  disciples  go 
into  no  street  of  the  Gentiles  and  into  no  city 
of  the  Samaritans,3  and  told  them  that  they 
would  not  have  carried  the  Gospel  to  all  the 
cities  of  Israel  “ till  the  Son  of  Man  be  come.” 4 
He  refused  to  help  the  foreign  woman  because 

1 Mark  xiii.  If.  2 Matt.  x.  26  f. 

3 Matt.  x.  5.  4 Matt.  x.  23. 


92 


Jesus 

he  was  “ not  sent  except  unto  the  lost  sheep 
of  the  house  of  Israel/’  And  yet  in  an 
intuitive,  prophetic  way  he  was  able  to  con- 
ceive and  to  face  the  idea  of  the  separateness 
of  the  Kingdom  of  God  from  the  people  of 
Israel.  Here  the  Old  Testament  came  to  his 
aid.  It  told  him  of  the  men  of  Nineveh  who 
accepted  Jonah’s  preaching  of  repentance,  of 
the  queen  of  the  south  who  came  to  hear 
Solomon,1  of  Elijah  and  the  widow  of  Zare- 
phath,  of  Elisha  and  Naaman  the  Syrian;2 
and  many  another  prophetic  utterance  about 
the  blindness  of  the  chosen  people  and  the 
coming  of  the  nations  to  God  must  have  sunk 
into  his  heart.  Experiences  of  his  own  were 
not  lacking,  such  as  the  incidents  of  the  cen- 
turion at  Capernaum  and  of  the  Canaanitish 
woman  who  importuned  him  to  help  her. 
Then  there  flashed  into  his  soul  the  thought 
that  the  sons  of  the  Kingdom  should  be  cast 
forth  into  the  outer  darkness,  while  many 
should  come  from  the  east  and  the  west  and 
1 Matt.  xii.  40  AT.  2 Luke  iv.  24  ff. 


The  Kingdom  of  God  93 

sit  down  with  Abraham  and  Isaac  and  Jacob 
in  the  Kingdom  of  Heaven.1  And  further, 
when  he  declared  that  the  vineyard  should  be 
taken  away  from  the  present  husbandmen  and 
given  to  others,  or  that  the  guests  who  were 
bidden  to  the  marriage  feast  should  not  taste 
of  it,  but  should  give  place  to  others  gathered 
together  from  the  highways  and  hedges,  he 
was  contemplating  here  too,  in  a suggestive 
and  prophetic  way,  the  same  tremendous 
transformation. 2 

Even  if  one  were  inclined  to  refer  these  and 
other  indications  to  a later  Christian  tradition, 
two  things  remain  untouched.  The  first  is 
that  the  triumphant  conviction  that  the  King- 

1 Matt.  viii.  1 1 . 

2 Luke  xiv.  16  ff. ; Matt.  xxii.  2-10 ; Mark  xii.  1 IF.  In 
these  two  parables  it  is  of  course  open  to  question  whether 
Jesus  meant  to  contrast  the  leaders  of  the  people  with  the 
simple  lower  classes,  or  the  nation  itself  with  the  Gentiles. 
When  Luke  mentions  a twofold  invitation  after  the  refusal 
of  the  originally  invited  guests,  he  was  probably  thinking 
first  of  the  poorer  classes  of  the  people,  and  after  them  of 
the  Gentiles ; so  that  he  must  have  understood  the  original 
parable,  which  contained  but  one  invitation  (cf  Matt.),  in 
the  former  sense. 


94  Jesus 

dom  of  God  must  come,  which  afterwards  filled 
the  disciples  of  Jesus  from  the  very  beginning, 
the  conviction  that  whatever  attitude  men 
might  take  up  towards  it,  the  rule  of  God 
must  find  its  way  into  their  hearts  ; the  joyous, 
fearless,  and  undaunted  mission-work  of  the 
little  flock,  upon  which  Paul  was  able  to  pro- 
ceed in  spite  of  the  nationalist  limitations  it 
had  at  first  suffered  under:  these  things  are 
spirit  of  Jesus’  spirit,  and  flame  of  the  fire  of 
his  soul. 

Still  more  important,  however,  is  the  con- 
sideration that  even  if  Jesus  did  not  himself 
draw  the  external  consequences  of  his  own 
preaching  of  the  Kingdom,  if  all  these  bold 
words  were  merely  the  later  voice  of  his 
community,  we  should  still  have  in  them  the 
logical  consummation  of  Jesus’  preaching  of 
the  Kingdom  of  God.  For  in  that  preaching 
the  decisive  severance  from  the  national 
element  had  already  occurred ; with  the  idea 
of  the  Kingdom  of  God  the  universalism  of 
the  Gospel  is  already  present  in  embryo.  By 


The  Kingdom  of  God  95 

lifting  the  idea  of  the  Kingdom  into  the  re- 
ligious sphere — a sphere  in  which  earthly  hopes 
and  national  passions  must  necessarily  sink, 
with  everything  unclean,  before  the  majesty 
of  the  omnipresent  God — Jesus  freed  religion 
at  the  critical  point  from  the  nation,  so  far  at 
least  as  the  nation  constituted  a danger  and  a 
limitation  to  religion.  All  that  followed  upon 
this  was  merely  the  external  working  out. 
Even  when  the  bonds  of  nationality  were 
finally  and  visibly  broken,  when  Paul  carried 
the  torch  of  the  Gospel  over  to  the  Gentiles, 
Jesus’  preaching  of  the  Kingdom  of  God  did 
not  lose  its  freshness.  Better  even  than  the 
inmost  core  of  Paul’s  preaching,  Jesus’  an- 
nouncement of  the  approaching  rule  of  God 
was  grasped  and  understood.  It  won  its  way 
in  its  original  purity,  freedom,  and  earnestness ; 
what  was  temporal  in  it  was  freely  cast  aside, 
while  the  eternal  elements  were  easily  ab- 
sorbed : “ The  kingdom  of  God  cometh,  God 
himself  cometh.  Blessed  are  the  pure  in 
heart,  for  they  shall  see  God.” 


g6  Jesus 

But  the  objection  may  be  raised  that,  even 
if  Jesus’  preaching  of  the  Kingdom  was  of 
decisive  importance  for  the  first  centuries  of 
Christian  development,  for  us  it  has  no  longer 
any  significance.  And  it  is  certainly  true  that 
in  its  naive  form  it  seems  very  far  removed 
from  all  modern  experience.  History,  the 
irrevocable  march  of  events,  have  proved  that 
the  expectation  of  an  immediate  and  mighty 
transformation  was  mistaken.  So  much  is 
beyond  dispute.  For  us  the  idea  of  the  possi- 
bility of  any  universal  change  has  retreated  at 
least  to  the  extreme  limit  of  our  thought; 
and  indeed,  in  the  shape  in  which  Jesus  an- 
nounced it,  it  has  become  absolutely  incon- 
ceivable. Through  the  influence  which  the 
Copernican  system  has  exercised  upon  our 
minds,  our  idea  of  the  physical  world  has 
become  other  than  that  upon  which  the 
eschatological  hopes  of  Jesus  rested,  in  their 
form  at  any  rate. 

Nevertheless  even  here  it  will  be  advisable 
not  to  throw  away  hastily  and  rashly  things 


The  Kingdom  of  God  97 

of  permanent  value  and  importance  in  the 
preaching  of  Jesus.  The  form  of  his  preach- 
ing of  the  Kingdom  was  transitory,  and  its 
husk  has  already  shed  itself.  But  within  the 
form  there  lies  an  eternal  content.  The 
Gospels  lay  it  down  with  energy  and  decision 
that  this  world,  with  its  events  and  its  labours, 
is  not  an  endless  affair,  continually  repeating 
itself  and  revolving  in  a circle,  but  that  every- 
thing has  its  ending,  its  aim  and  goal,  which 
rest  in  the  hand  of  God  and  lie  determined 
beforehand  in  His  mind.  And  all  that  appears 
to  us  strange,  fantastic,  and  childish  in  Jesus’ 
preaching  of  the  Kingdom  we  must  regard  as 
the  necessary  body  without  which  the  spirit 
hidden  within  it  could  not  come  to  life — as 
the  transient  and  glittering  raiment  cast  over 
eternal  ideas.  Those  to  whom  this  notion  of 
a final  and  conclusive  world’s  end  seems  too 
remote,  should  consider  that  our  own  little 
life,  ringed  round  by  birth  and  death,  suddenly 
appearing  out  of  the  darkness  of  night,  out  of 

an  unknown  Whence,  will  die  away  again  all 

7 


98  Jesus 

too  soon  and  pass  out  into  an  unknown 
Whither,  of  which  we,  as  disciples  of  Jesus, 
can  only  dimly  believe  and  hope  that  it  will 
be  an  existence  nearer  to  God.  If  Jesus  ex- 
pected the  irruption  and  appearance  of  this 
unknown  world  in  the  immediate  future,  we 
can  no  longer  share  his  expectation ; yet  our 
own  end,  our  own  entry  into  the  darkness  of 
the  Beyond,  still  remains  a thing  of  the 
immediate  future.  And  with  this  in  mind 
we  can  still  pray  in  the  spirit  of  Jesus,  though 
not  in  the  direct  and  literal  sense  of  his 
words,  “ Thy  kingdom  come.”  And  for  us 
too,  his  saying  shines  with  everlasting  light, 
“ Blessed  are  the  pure  in  heart,  for  they  shall 
see  God.” 


Jesus  Conception  of  God 

How  near  and  tangible  the  Gospel  of  Jesus 
is  to  us  in  its  main  ideas  and  fundamental 
features  will  best  be  seen  when  we  penetrate 
still  deeper,  past  the  outward  form,  with  its 
temporal  limitations,  to  the  spirit  beyond. 
Here  then,  as  in  all  other  religions,  we  find  it 
to  be  the  simple  faith  in  God.  The  form  of 
Jesus’  preaching,  conditioned  as  it  was  by  his 
time  and  surroundings,  was,  “ The  kingdom 
of  God  is  at  hand:  God  cometh.”  But  we 
shall  reach  its  spirit  when  we  ask : “ Who 
was  the  God  of  Jesus,  whose  coming  he  an- 
nounced ? What  did  the  word  God  mean  to 
him?” 

One  thing  becomes  clear  at  once,  in  looking 

99 


IOO 


Jesus 

at  the  general  picture  of  Jesus’  life  and  person- 
ality : that  for  him  God  was  a reality,  clear, 
living,  and  present  above  all  others.  For  the 
devout  Jewish  patriots  of  his  time  and 
surroundings  God  was  certainly  a reality  too, 
but  another  equally  strong  and  closely  con- 
nected reality  was  the  people  of  Israel,  with 
its  claim  on  happiness  and  universal  dominion. 
For  them  the  rule  of  God  meant  the  rule  of 
Israel.  And  since  Israel  now  lay  trampled 
underfoot,  they  could  never  enjoy  or  feel  sure 
of  the  corresponding  reality  of  God.  Their 
faith  and  confidence  became  mingled  with  tor- 
turing doubts ; the  religious  community  grew 
uneasy,  exasperated,  and  subject  to  all  sorts 
of  fluctuating  moods,  which  were  ever  ready 
to  pass  into  their  opposites.  High-spirited 
confidence  alternated  in  rapid  succession 
with  gnawing  uncertainty  ; boastful  exaltation 
of  one’s  own  merit  with  abject  humility, 
pride  with  grovelling  penitence.  But,  above 
all,  faith  in  a living  and  ever-present  God  who 
interfered  with  a strong  hand  in  the  history 


Jesus’  Conception  of  God  101 

of  the  present,  was  entirely  lost  sight  of. 
They  could  neither  conceive  nor  feel  such  a 
presence,  for  their  eyes  were  fixed  upon  this 
broken  and  low-fallen  people.  Hence  they 
directed  all  the  fervour  of  their  faith  towards 
the  future ; they  believed  in  a God  who, 
though  far  distant  now,  would  in  the  future 
draw  near  again.  Their  faith  became  in  fact 
a mere  matter  of  hope.  On  the  other  hand, 
those  who  held  themselves  more  aloof  from 
the  popular  piety  and  the  exaggerated  national 
hopes,  the  specifically  pious,  the  learned  class 
who  were  wholly  absorbed  in  the  law  and 
the  Scriptures,  were  apt  to  let  reality  and 
the  feeling  for  it  vanish  from  their  grasp. 
They  created  a fictitious  reality  for  themselves 
in  their  rabbinic  schools,  in  the  silence  of 
their  own  chambers,  beside  their  rolls  of  the 
law ; and  in  the  place  of  the  living  presence 
of  God — though  indeed  this  was  not  wholly 
lost  to  view — they  set  the  spider’s  webs  of 
their  own  learning,  in  which  they  claimed  to 
have  caught  the  absolute  will  of  God.  What 


102  Jesus 

they  cared  for  was  the  ingenuity  and  erudition 
necessary  for  the  interpretation  of  Scripture ; 
they  delighted  in  disputation  for  its  own  sake 
and  in  distorted  subtleties,  and  enjoyed  the 
esteem  and  veneration  of  numerous  pupils 
whose  ambition  was  to  become  even  as  their 
masters  were  before  them. 

But  to  Jesus  God  was  once  more  a reality. 
That,  as  we  have  seen,  was  the  secret  of  his 
preaching  of  the  Kingdom.  And  because 
God  was  to  him  a fact  which  far  surpassed 
all  others  in  importance,  even  his  belief  in 
his  own  people,  he  was  in  a position  to  lift 
the  idea  of  the  Kingdom  of  God  into  a higher 
sphere. 

Moreover,  God  was  to  him  a present  reality, 
not  merely  a matter  of  hope  and  of  the  future. 
At  first  sight  it  might  seem,  after  what  has 
been  said  above,  that  this  was  not  the  case, 
for  Jesus  proclaims  first  and  foremost  the 
approaching  God  and  the  approaching  King- 
dom. Yet  future  and  present  are  in  reality 
marvellously  blended  into  one.  For  while 


Jesus’  Conception  of  God  103 

in  the  main  the  Jewish  patriots  expected  from 
the  future  and  the  action  of  God  something 
of  which  they  were  now  experiencing  the 
direct  contrary — namely,  the  revival  and  uni- 
versal supremacy  of  their  own  people — Jesus 
in  the  main  expected  from  the  future  nothing 
essentially  different  from  what  he  was  already 
experiencing  in  his  own  breast — namely,  the 
sense  of  nearness  to  God,  the  vision  of  God, 
the  satisfying  of  the  great  longing  and  hunger 
after  God,  the  triumphant  victory  of  good 
over  evil.  The  coming  God  was  already  there 
before  his  soul  in  tangible  presence,  and  the 
future  was  to  him  so  sure  and  certain  because 
his  God  was  a present  reality. 

And  a most  living  reality  too.  Never  was 
God  felt  as  such  a living  presence  in  the  life 
of  any  man.  Jesus  breathed  in  an  atmosphere 
of  God ; everything  in  his  life,  so  far  as  we 
know  it,  was  religion.  With  every  word  he 
directed  his  own  and  his  hearers’  souls  to- 
wards God ; in  every  situation  of  his  life, 
even  the  most  difficult,  he  took  refuge  with 


104  Jesus 

God  and  listened  to  His  voice  ; all  joy  became 
a thanksgiving,  and  all  pain  a submission  to 
God’s  will.  Everything  in  him  is  aimed  at 
the  highest  and  ultimate  goal;  nowhere  is 
there  any  slackening  or  trifling  or  pursuit  of 
side-issues.  Piety  informs  his  life  like  a 
never-failing  electric  current,  flowing  with 
quiet  and  even  force  through  his  soul,  free 
from  all  hindrance  and  distraction.  At  certain 
points  indeed  a stronger  tension  may  be 
observed,  and  the  sparks  leap  up  with  destroy- 
ing energy,  especially  when  he  meets  with 
opposition.  Well  may  we  guess,  too,  that  in 
the  depths  of  that  soul  many  a battle  had 
been  fought  through  of  which  the  children  of 
ordinary  life  have  no  conception;  but  in  all 
that  he  shows  of  his  inner  life  the  strongest 
impressions  are  those  of  harmonious  calm  and 
firm,  concentrated  power.  He  himself  was 
conscious  of  the  greatest  antithesis  to  his  own 
being  when  he  came  across  some  purely 
worldly  life,  given  up  to  the  present  with  its 
unrest,  its  cares,  divisions,  and  confusions.  He 


Jesus’  Conception  of  God  105 

scourged  it  in  many  a vigorous  parable:1 
“Thou  foolish  one,  this  night  is  thy  soul 
required  of  thee ; and  the  things  which  thou 
hast  prepared,  whose  shall  they  be  ? ” To  his 
disciples  he  taught  above  all  things  the  great 
sursum  corda , the  wealth  of  the  heart  in 
God  ; he  sought  to  lift  them  into  his  own 
sphere,  to  which  the  cares  and  calculations  of 
the  world,  and  the  noise  and  trouble  of  every 
day,  were  unable  to  penetrate.2 

Further,  we  must  observe  that  for  Jesus 
God  was  a purely  spiritual,  personal  reality. 
“ God  is  a spirit,  and  they  that  worship  Him 
must  worship  in  spirit  and  truth,”3 — so  did 
one  of  his  greatest  disciples  sum  up  Jesus’ 
message  and  desires  on  this  point.  His  whole 
intercourse  with  God  lies  in  the  realm  of  the 
spiritual  and  personal.  Nowhere  is  any  value 
attached  to  outward  means  and  forms.  The 
entire  sacred  cult  of  his  country  contributed 
nothing  to  the  true  core  of  his  piety.  If 

1 Luke  xii.  15  ff.  ; xvi.  9 ff.  2 Matt.  vi.  19  ff. 

3 John  iv.  24. 


106  Jesus 

he  did  once  exert  himself  in  grim  earnest  for 
the  holiness  and  purity  of  the  Temple  service, 
perhaps  this  was  only  because  of  his  general 
dislike  of  all  pseudo-holiness  and  hypocrisy. 
Nor  should  we  forget  that  Jesus’  whole  life 
and  work,  apart  from  their  ending,  were 
enacted  on  a stage  far  removed  from  the 
Temple  and  its  cult.  Jesus  could  say,  in  the 
manner  of  the  old  prophets,  “ I desire  mercy, 
and  not  sacrifice  ; 1 he  set  reconciliation  with 
one’s  brother2  and  fulfilment  of  one’s  filial 
duty 3 unhesitatingly  before  the  service  of  the 
altar.  He  could  endure  the  thought  that  not 
one  stone  of  the  Temple  should  be  left  upon 
another,4  and  the  bold  words  “ Destroy  this 
temple  that  is  made  with  hands,  and  in  three 
days  I will  build  another  made  without 
hands,”  played  an  important  part  in  the 
charges  brought  against  him.6  It  is  true  that 
with  this  inward  detachment  of  religion  from 
the  official  cult,  Jesus  was  only  completing  a 

1 Matt.  ix.  13.  2 Matt.  v.  23  f.  3 Mark  vii.  10  ff. 

4 Mark  xiii.  If.  5 Mark  xiv.  58. 


Jesus’  Conception  of  God  107 

movement  which  had  already  been  stirring 
for  a considerable  time  within  the  Jewish 
body.  The  Temple  cult  had  long  ceased  to 
play  the  part  which  had  belonged  to  it  in 
the  first  centuries  of  the  renovated  Temple. 
Though  outwardly  still  an  object  of  splendour, 
it  had  lost  its  inward  significance  for  and 
power  over  the  souls  of  the  pious  nation. 
The  law  had  stepped  in  beside  the  cult, 
rabbinism  beside  the  degenerate  and  worldly 
priesthood,  the  synagogue  beside  the  Temple, 
prayer  and  alms-giving  beside  sacrifice.  But 
Jesus  not  only  completed  what  was  already 
begun,  he  also  delivered  the  true,  spiritual 
piety  from  the  dangerous  enemies  which  had 
sprung  up  in  the  place  of  the  old  cult — from 
the  corruption  of  religion  by  legalism  and 
casuistry,  from  the  glorification  of  the  letter 
and  the  blind  clinging  to  use  and  wont. 

He  effected  this  deliverance  by  inward 
means,  not  by  any  outward  agitation  and 
violence.  Circumcision,  tithes,  the  keeping 
of  the  Sabbath,  prayer  and  alms-giving — all 


108  Jesus 

these  he  left  standing  as  they  were,  so  long  as 
they  were  not  actively  harmful.  But  he  left 
them  in  the  position  which  belonged  to  them, 
namely,  on  the  outskirts  and  in  the  forecourt 
of  the  religious  life.  He  taught  that  they 
were  matters  of  indifference,  and  that  they 
might  be  done  while  the  “ weightier  matters  ” 
were  not  left  undone.1  Only  where  the  ex- 
ternal enveloped  and  choked  the  spiritual, 
did  he  ruthlessly  destroy  it.  The  path  along 
which  he  took  his  followers  led  upwards  to 
the  pure  heights  of  the  spirit.  He  set  them 
face  to  face,  not  with  use  and  wont,  the  claims 
and  the  letter  of  the  law,  and  its  painful  and 
exact  fulfilment,  but  with  the  living  God. 
And  while  with  sure  though  gentle  hand  he 
released  religion  from  its  ancient  forms,  he 
nevertheless  created  no  new  forms , nothing 
material  to  place  between  God  and  His  dis- 
ciples. Y et  how  soon  was  this  altered  by  the 
community  he  left  behind  him ! How  soon 
did  they  return  to  the  view  that,  even  though 


1 Matt,  xxiii.  23. 


Jesus’  Conception  of  God  iog 

faith  and  the  personal  relation  of  the  believer 
to  God  was  the  main  point,  yet  material, 
mystical  transactions  and  external  ceremonies 
could  not  be  dispensed  with  ! Baptism  became 
to  the  Christians  an  actual  immersion  with  an 
external,  miraculous,  cleansing,  and  hallowing 
effect,  brought  about  by  the  agency  of  conse- 
crated water ; and  the  solemn  bestowal  of  the 
name  at  baptism  was  intended  as  a protection 
against  the  evil  spirits  working  in  the  world. 
The  Last  Supper  became  a sacred  and  miracu- 
lous food  by  which  the  believer  obtained 
communion  with  God  and  eternal  life:  in 
fact,  an  ever-recurring  sacrificial  rite.  Of 
all  this  nothing  is  to  be  found  in  the  Gospels 
themselves.  The  earthly  Jesus  did  not  establish 
the  baptismal  rite  at  all ; it  was  an  institution 
of  his  community.  The  Last  Supper  certainly 
has  its  foundation  in  that  most  impressive 
action  of  Jesus  on  the  evening  before  his 
death.  But  it  is  not  even  certain  whether  by 
that  action  Jesus  meant  to  charge  his  disciples 
with  a rite  to  be  repeated  ; and  the  assumption 


no 


Jesus 

that  he  instituted  thereby  a sacrament,  a 
ceremony  which,  by  its  outward  performance, 
secured  to  mankind  a supernatural,  spiritual 
good  independent  of  the  personal  and  religious 
attitude  of  the  believer,  contradicts  all  that  we 
otherwise  know  of  the  conduct  and  character 
of  Jesus.  The  Gospel  of  Jesus  stands  out  here 
in  unsurpassed  purity,  bearing  within  itself  a 
power  which  must  again  and  again  bring 
deliverance  in  spite  of  all  distortion  and 
materialisation.  Jesus  gave  his  disciples  the 
spiritual,  personal  God ; to  him  the  personal 
was  everything,  the  material  nothing. 

Now  this  real,  living,  present  and  spiritual 
God  was  emphatically  the  Almighty  in  Jesus’ 
sight.  This  must  not  be  forgotten,  even 
though  we  are  accustomed  to  consider  other 
sides  of  his  preaching  first.  Jesus  conceived 
of  God  in  the  whole  overwhelming  majesty  of 
His  being.  Even  in  the  fourth  Gospel  we 
have  “The  Father  is  greater  than  I.”1  With 
the  fullest  and  truest  human  modesty,  Jesus 


1 John  xiv.  28. 


Jesus’  Conception  of  God  1 1 1 

humbled  himself  before  the  all-powerful, 
marvellous,  and  mysterious  God.  He  strikes 
a note  from  the  very  depths  of  his  soul  when 
he  tells  his  disciples,  “ Be  not  afraid  of  them 
which  kill  the  body,  and  after  that  have  no 
more  that  they  can  do.  But  I will  warn  you 
whom  ye  shall  fear:  Fear  him  which,  after 
he  hath  killed,  hath  power  to  cast  into  hell ; 
yea,  I say  unto  you,  Fear  him.”1  His  own 
life  was  swayed  by  this  God  whose  ways  were 
at  times  so  dark  and  Himself  so  hard  to 
recognise.  Disappointment  after  disappoint- 
ment, suffering  upon  suffering,  did  He  cast 
in  its  path.  Nothing  was  spared  to  Jesus. 
After  a short  and  hopeful  beginning,  there 
came  a standstill  and  then  a rapid  retrogres- 
sion, accompanied  by  the  scorn,  contempt,  and 
hostility  of  all  who  were  of  any  account  in 
the  world,  and  by  the  faithlessness  of  the 
multitude ; then  came  the  clear  conviction  of 
the  fruitlessness  of  his  work,  a foreboding 
which  gradually  grew  to  certainty  of  his  own 


1 Luke  xii.  4 f. 


1 12 


Jesus 

dark  fate,  the  dumb  impotence  of  the  few 
who  remained  true  to  him,  betrayal  from  the 
inmost  circle  of  his  friends,  infinite  loneliness 
and  forsakenness,  and  finally,  a death  by 
torture.  He  learnt  that  God  was  terrible,  and 
that  an  awful  darkness  and  dread  encircled 
Him  even  for  those  who  stood  nearest  to 
Him.  How  then  could  this  aspect  of  God 
have  been  suppressed  in  his  preaching? 

Yet  this  was,  after  all,  but  one  side  of  his 
faith  in  God, — one  might  almost  say  its  hidden 
substructure.  If  Jesus  had  not  grasped  and 
proclaimed  anything  beyond  this,  he  would 
have  been  on  a level  with  the  great  prophets 
of  the  Old  Testament,  or  with  John  the 
Baptist,  but  no  greater.  But  the  greatest  thing 
about  him  was  that,  in  spite  of  his  ever-present 
consciousness  of  the  all-absorbing  majesty  of 
God,  he  yet  seized  and  retained  far  more 
surely  than  any  that  had  gone  before  him  the 
idea  of  the  inclination  of  God’s  nature  towards 
the  finite  nature  of  man.  Like  the  rising  sun, 
the  faith  in  God  the  Father  arose  and  illumin- 


Jesus’  Conception  of  God  1 1 3 

ated  his  preaching.  Not  that  Jesus  proclaimed 

anything  absolutely  new  with  such  a faith. 

To  the  piety  of  ancient  Israel,  with  its  national 

bias,  the  belief  that  God  was  the  Father  of 

Israel  and  Israel  His  son  had  not  been 

unknown.  And  in  the  more  individualistic 

piety  of  later  Judaism,  the  belief  occasionally 

comes  to  light — and  more  and  more  frequently 

the  nearer  we  approach  to  Jesus’  own  time — 

that  God  was  the  Father  of  each  individual 

believer.  These  beginnings  ought  not  to  be 

ignored;  they  represent  a religious  advance 

made  by  later  Judaism  in  this  respect,  and 

Jesus  was  here  also  the  consummator  of  what 

already  existed.  In  the  piety  of  the  later 

Hellenic  culture,  about  the  time  of  Jesus  and 

of  the  infant  Church,  kindred  notes  were  also 

struck.  Nevertheless  the  fact  remains  that 

the  faith  in  God  the  Father  was  nowhere 

conceived  with  such  unerring  certainty,  such 

self-evident  simplicity,  as  in  the  preaching  of 

Jesus.  Jesus  created  the  holiest  and  most 

lasting  symbol  that  has  ever  appeared  in  the 

8 


1 14  Jesus 

history  of  religion,  the  Lord’s  Prayer,  in  which 
all  who  are  truly  his  disciples  will  ever  meet 
on  common  ground.  The  march  of  centuries 
has  not  been  able  to  rob  those  parables  in 
which  he  celebrates  the  fatherly  love  of  God, 
of  their  pristine  freshness  and  truth,  for  they 
are  fashioned  of  the  finest  gold.  The  glory  of 
the  lilies  of  the  field,  the  joyous  song  of  the 
birds  of  the  air,  the  whole  world  in  its  beauty 
bore  witness  to  the  fatherly  goodness  of  God. 
Through  his  faith  in  a heavenly  Father,  a 
great  calm  peace  broods  over  the  life  of  Jesus. 
It  is  as  if,  after  long  erring  and  straying,  our 
wandering  humanity  had  found  its  way  safely 
back  in  Jesus  to  the  living  God,  and  were  now 
taking  its  rest  in  silent,  long-pent  joy. 

Jesus’  faith  in  the  Fatherhood  of  God  was  no 
shallow  optimism.  Rather  it  was  an  infinitely 
bold  venture.  It  was  his  own  characteristic 
achievement  that  at  every  moment  of  his  life 
he  could  address  as  Father  the  terrible  God 
who  filled  his  soul  with  a sense  of  his  un- 
speakable majesty,  and  who  surrounded  his 


Jesus’  Conception  of  God  1 1 5 

whole  being  with  impenetrable  darkness  and 
mystery.  It  was  to  Him  that  he  turned  when 
the  bitter  disappointments  of  his  life  came 
upon  him : “ I thank  thee,  Father,  Lord  of 
heaven  and  earth , that  thou  didst  hide  these 
things  from  the  wise  and  understanding,  and 
didst  reveal  them  unto  babes:  yea,  Father, 
for  so  it  was  well-pleasing  in  thy  sight.”1  To 
His  will  he  resigned  himself  after  the  bitter 
struggle  in  Gethsemane,  when  disaster  stared 
him  in  the  face : “ Father,  if  it  be  possible,  let 
this  cup  pass  away  from  me : nevertheless,  not 
as  I will,  but  as  thou  wilt.”  With  that  great 
Nevertheless,  the  property  of  true  faith  alone, 
he  spanned  the  gulf  throughout  his  life 
between  the  almighty,  unknowable  God  and 
our  finite  humanity.  He  illuminated  the  souls 
of  his  disciples  also  with  this  faith  in  a 
heavenly  Father.  His  greatest  disciple,  Paul, 
moves  us  nowhere  more  powerfully  and  deeply 
than  when,  following  wholly  in  the  spirit  and 
on  the  lines  of  the  Gospel,  he  speaks  of  the 
1 Matt.  xi.  25. 


n6  Jesus 

believers’  sonship  to  God,  of  the  Spirit  who 
bears  witness  that  we  are  the  sons  of  God. 
The  eighth  chapter  of  Romans,  especially  the 
second  half,  is  like  a splendid  fugue  on  the 
theme  of  the  Fatherhood  of  God : “ If  God 
is  for  us,  who  is  against  us?”  When  Paul 
strikes  the  keynote  of  joy  in  his  epistles — 
“Rejoice  alway,  and  again  I say  unto  you, 
Rejoice” — when  he  glories  in  the  sufferings 
he  has  undergone,  when  in  the  New  Testa- 
ment writings  it  is  so  often  the  irappwla,  the 
glad,  free,  confident  courage  that  is  extolled 
as  the  chief  virtue  of  the  Christians,  all  this  is 
but  the  strong  expression  of  the  faith  in  a 
heavenly  Father  which  Jesus  awakened  in  the 
hearts  of  his  disciples. 


CHAPTER  VII 
The  Last  Judgment 

Such  was  the  preaching  of  Jesus  and  his  faith 
in  God  as  seen  in  its  kindly  aspect.  But 
all  this  has  a reverse  side.  The  single  word  in 
which  the  tradition  summed  up  his  preaching 
was,  “ Repent  ye , for  the  kingdom  of  heaven 
is  at  hand.”1  The  idea  of  the  Kingdom  of 
God  is  directly  connected  in  Jesus’  mind  with 
that  of  the  Last  Judgment.  When  God  came, 
it  would  be  to  judge  the  world.  Therefore  his 
preaching  of  the  Kingdom  had  not  only  its 
benevolent,  consolatory  side,  but  also  made 
stern  and  exacting  demands : Repent  ye, 

alter  your  whole  frame  of  mind,  that  ye  may 
stand  before  God  when  He  cometh. 

1 Matt.  iv.  17. 

117 


n8  Jesus 

With  the  idea  of  the  Judgment  Jesus  again 
comes  into  close  and  direct  contact  with  the 
religious  feelings  and  conceptions  of  his  time 
and  environment.  Here  too  the  later  Jewish 
piety  had  prepared  the  field  for  the  Gospel. 
The  idea  of  God’s  Judgment  had  been  the 
central  point  of  the  prophetic  utterances, 
whether  it  was  expected  upon  Israel  and  what 
was  evil  and  rotten  in  Israel,  or  upon  the 
enemies  of  the  moment.  It  had  undergone  an 
enormous  extension  during  the  later  develop- 
ment of  Jewish  faith.  The  idea  of  a world- 
judgment  had  gradually  formed  itself,  for 
Israel’s  arch-foe  at  the  time  of  Jesus  was  of 
course  the  world-empire  of  Rome,  so  that  any 
judgment  upon  that  empire  must  become  a 
judgment  upon  all  the  nations  of  the  earth. 
Yet  not  only  the  nations  should  be  judged, 
according  to  this  later  Judaistic  conception, 
but  all  the  hostile  powers  at  work  in  this  world, 
the  demons,  and  at  their  head  that  great  an- 
tagonist of  God,  the  Devil ; and  not  only  upon 
the  present  generation  should  God’s  judgment 


The  Last  Judgment  119 

fall,  but  the  dead  should  rise  to  receive  their 
sentences,  and  these  mighty  events  should  be 
accomplished  amid  tremendous  cataclysms  of 
the  heavens  and  the  earth.  These  ideas  lay 
deep  in  the  heart  of  every  pious  Israelite,  and 
again  and  again  do  we  find  references  in  later 
Jewish  literature  to  the  great  and  terrible  Day 
of  the  Lord,  the  last  grand  Judgment.  And 
each  man  had  in  his  mind’s  eye  the  majestic 
image  of  the  Judge,  as  it  had  once  been  drawn 
by  the  author  of  the  Book  of  Daniel:  the 
Ancient  of  Days,  with  snow-white  hair,  sitting 
surrounded  by  hosts  of  angels  upon  a throne 
from  which  streams  of  fire  gushed  forth.  Yet 
this  Jewish  idea  of  the  Judgment  was  subject 
to  one  important  limitation : it  remained 

entirely  national.  However  widely  it  was 
extended  in  all  directions,  its  central  core  was 
still  formed  by  the  hope  that  the  world-power 
hostile  to  Israel  would  be  annihilated  and  the 
faithful  Israel  reinstated  in  his  rights.  It  is 
true  that  among  the  devout  the  expectation  of 
a judgment  upon  the  godless  section  of  their 


1 


120 


Jesus 

own  people  occupied  a foremost  place.  The 
devout  felt  themselves  to  be  only  a part  of  the 
nation — and  indeed  usually  the  weakest  part, 
— yet  they  alone  should  come  to  their  rights 
at  the  Judgment,  while  the  rest  should  have 
judgment  only.  But  here  it  was  merely  the 
fanaticism  of  a sect  or  a party  that  had  taken 
the  place  of,  or  rather  ranged  itself  beside,  the 
national  hopes  and  passions.  In  the  eschato- 
logical reflections  of  Israel  it  is  always  a case 
of  “ the  godly  ” or  “ the  godless  ” as  a class ; 
the  individual  does  not  place  himself  alone  and 
naked  before  the  idea  of  the  Judgment,  but 
shelters  himself  behind  the  group  to  which  he 
belongs,  or  reassures  himself  by  the  conscious- 
ness that  he  is  one  with  his  sect.  The  pre- 
vailing instinct  among  pious  Israelites  is  the 
corporate  one  of  the  “nine-and-ninety  righteous 
men,” — that  feeling  which  the  Baptist  had 
already  scourged : “ Begin  not  to  say  within 
yourselves,  We  have  Abraham  for  our  father  ; 
for  I say  unto  you  that  God  is  able  of  these 
stones  to  raise  up  children  unto  Abraham.” 


I 2 I 


The  Last  judgment 

Now  there  can  be  no  doubt  that  Jesus 
adopted  the  more  advanced  ideas  of  later 
Judaism.  Like  the  rest  of  his  time,  he 
looked  for  the  final  judgment  of  God  upon  the 
whole  world,  that  is,  upon  all  the  nations  and 
upon  the  Devil  and  his  hosts ; he  looked  for 
the  resurrection  of  the  dead  and  the  great 
decision  of  Heaven  or  Hell  for  all.  In  all 
these  matters,  however,  he  showed  an  unusual 
reserve,  and  he  never  gave  any  connected 
picture  of  his  own  conception  of  the  end  of  the 
world  and  of  the  Judgment.  The  great 
majority  of  the  prophecies  in  the  thirteenth 
chapter  of  Mark  and  its  parallels  are  probably 
only  the  product  of  the  Christian  community, 
as  is  also  the  great  parable  of  the  Son  of 
Man  separating  all  the  nations  before  his 
throne  to  the  right  hand  and  to  the  left.1  It 
was  contrary  to  his  inmost  nature  to  give 
such  a detailed  picture  in  all  its  stages  of  the 
events  of  the  Last  Day ; he  was  no  painter  of 
the  colossal.  He  protested  against  the  pre- 

1 Matt.  xxv.  31  ff. 


122 


Jesus 

tensions  and  the  efforts  of  Jewish  apocalyptics 
to  calculate  the  end  by  the  signs  of  the  times. 
No  man  could  tell  the  day  and  hour:  the 
coming  of  the  Kingdom  was  not  to  be  reckoned 
beforehand.  Indeed  he  lays  all  his  emphasis 
upon  the  sudden  coming  of  the  end.  It  would 
come  like  a thief  in  the  night,1  like  a destroy- 
ing flood,  like  the  judgment  in  the  time  of 
Noah  and  of  Lot,  like  the  lightning  flashing 
across  the  heavens.2  Therefore  all  disciples  of 
Jesus  must  be  true  and  wakeful  at  all  moments. 
They  must  stand  ready  with  loins  girded  and 
lamps  burning,3  for  the  Lord  may  come  at  any 
hour  of  the  night.  In  other  respects  too  he 
shows  a remarkably  sober  restraint  in  his 
description  of  the  last  things,  especially  in  that 
of  the  respective  conditions  of  the  godly  and 
the  godless  after  God’s  Judgment.  With  a few 
brief  strokes  he  indicates  the  essential  points, 
but  only  so  far  as  they  may  serve  to  impress 
upon  his  disciples  and  hearers  the  importance 

1 Matt.  xxiv.  43  ff. ; Luke  xvii.  26  ff. 

2 Luke  xvii.  24.  3 Luke  xii.  35  f. 


The  Last  Judgment  123 

of  the  great  decision.  In  many  points  of 
detail  we  are  left  quite  in  the  dark  as  to  his 
real  views.  We  do  not  even  know,  for 
instance,  whether  he  presupposed  a general 
resurrection  of  the  dead  or  merely  a resurrec- 
tion of  the  righteous.1  When  we  compare 
Jesus’  utterances  concerning  the  Last  Things 
with  the  broad  scene-painting  of  Jewish  apoca- 
lyptics,  or  the  discourses  of  Mahomet,  with 
their  repulsive  descriptions  of  heaven  and  hell, 
there  rises  before  our  eyes  a conviction  of  the 
serene  greatness,  moral  and  religious,  and  the 
clearness  and  earnestness  of  such  a mind,  which 
could  confine  itself  so  closely  to  the  absolutely 
needful. 

While,  however,  Jesus’  preaching  was  thus 
based,  generally  speaking,  on  the  ideas  of  the 
Judgment  as  developed  by  later  Judaism,  in 
one  point  he  goes  decidedly  beyond  them, 
purifying,  illuminating,  and  exalting  them. 
For  as  he  detached  the  idea  of  the  Kingdom 
of  God  from  the  nation  and  the  national  hopes, 

1 The  latter  view  is  supported  by  Luke  xiv.  14,  xx.  36. 


124  Jesus 

so  at  the  same  time  he  detached  the  idea  of 
the  Judgment.  What  Jewish  eschatology  had 
made  the  principal  point — the  judging  of  the 
enemies  of  Israel  and  Israels  recovery  of  lost 
rights — plays  no  part  whatever  in  Jesus’ 
preaching  of  the  Judgment.  More  than  this, 
he  broke  with  the  corporate  instinct  of  his 
devout  contemporaries.  With  resolute  deter- 
mination and  inexorable  clearness  he  set  the 
individual  in  the  place  of  the  nation,  the  party, 
or  the  sect.  In  justice  to  the  righteous,  it  ought 
certainly  to  be  borne  in  mind  that  even  the 
Jewish  legalists  had  not  wholly  lost  sight  of 
the  conviction  that  the  ultimate  Judgment  of 
God  would  be  concerned  with  the  individual 
and  the  individual  alone.  Here  and  there 
among  them  the  individualistic  note  is  struck 
clearly  enough.  But  these  isolated  notes  are 
lost  in  the  general  battle-cry  of  “ Israel  here, 
the  Gentiles  there:  the  righteous  here,  the 
godless  there ! ” With  unrivalled  energy, 
on  the  other  hand,  Jesus  forced  the  opposite 
conviction  upon  the  souls  of  his  disciples: 


The  Last  Judgment  125 

All  depends  upon  you  individually,  he  cried, 
and  upon  you  alone.  You  must  render  your 
account  before  the  living  God ; there  is 
nothing  behind  which  you  can  shelter  and 
conceal  yourself.  Two  men  shall  be  lying  on 
one  bed : the  one  shall  be  accepted,  the  other 
cast  aside.  Two  women  shall  be  grinding  at 
one  mill : the  one  shall  be  accepted,  the  other 
cast  aside.1  The  one  sinner  who  turns  and 
repents  is  worth  more  in  the  sight  of  God 
than  the  whole  herd  of  the  righteous.2  The 
individual  possesses  in  his  life — which  he  must 
keep  pure  against  the  Judgment  of  God — a 
treasure  compared  to  which  all  the  treasures 
of  this  world  do  not  weigh  in  the  balance.3 
How  the  individual  has  traded  with  the  talent 
entrusted  to  him  will  be  the  test  before  God’s 
searching  eyes.4 

Now  this  is  the  point  at  which  the  religious 
line  in  the  preaching  of  Jesus  meets  the  ethical. 
For  the  thing  which  gives  value  to  the  indi- 


1 Luke  xvii.  34  f. 

3 Mark  viii.  36. 


2 Luke  xv.  7,  10. 

4 Matt.  xxv.  14  ff. 


126 


Jesus 

vidual  on  his  trial  before  the  eyes  of  God  is 
simply  and  solely  his  moral  good.  God  is 
good,  and  therefore  they  who  would  find  Him 
must  seek  Him  in  the  good.  Thus  the  ethical 
demands  of  Jesus  are  based  entirely  upon  the 
idea  of  the  Judgment.  Whether  expressed  or 
not,  there  lies  in  reality  behind  all  his  moral 
exhortations  the  idea  that  man  will  have  to 
answer  for  his  deeds  before  God’s  great 
tribunal.  He  alone  is  to  be  feared,  the  God 
who  has  power  to  cast  into  Hell,  but  not  any 
of  His  creatures.  He  alone  must  also  be 
obeyed. 

The  knowledge  that  all  Jesus’  moral 
demands  wrere  based  upon  and  prompted  by 
the  idea  of  reward  and  punishment  in  the 
Last  Judgment  ought  not  to  frighten  us.  It 
is  true  that  we  often  hear  it  laid  down  from 
the  standpoint  of  Kantian  rigorism  that  the 
ethics  of  Jesus  stand  on  a lower  plane  because 
of  their  prevailing  idea  of  reward,  that  in  fact 
they  are  “ eudaemonistic.”  In  any  case,  how- 
ever, they  are  very  far  removed  from  the 


The  Last  Judgment  127 

really  dangerous,  sensual  eudaemonism  which 
consists  in  measuring  the  value  of  ethical 
actions  by  the  standard  of  ordinary  utility 
or  of  sensual  pleasure.  Jesus’  ultimate  con- 
ception of  reward  and  punishment  was  one  pre- 
eminently spiritual,  supersensual,  and  ideal. 
The  reward  he  preaches  is,  virtually  speaking, 
existence  in  the  sight  of  God,  nearness  to 
God,  and  the  punishment,  rejection  by  God, 
removal  from  His  presence.  All  else  that 
he  occasionally  speaks  of — the  joys  of  Heaven 
or  the  torments  of  Hell — belongs  to  the  easily 
detachable  form  or  shell.  The  man  to  whom 
the  so-called  eudsemonistic  foundation  of  Jesus’ 
moral  demands  will  appeal  at  all,  must  indeed 
be  one  who  already  lives  in  the  supersensual 
and  the  ideal,  in  a world  beyond  the  ordinary 
utility  of  the  day,  and  the  pleasures,  more  or 
less  refined,  of  the  senses.  And  if  that  is 
so,  the  reward  of  the  Gospel  will  not  be  to 
him  a mere  outward  remuneration,  but  an 
inward  acceptance  and  recognition,  an  en- 
couragement and  confirmation  in  what  he 


128 


Jesus 

already  has ; it  will  be  a spiritual  necessity. 
Moreover,  Jesus  saved  the  Gospel  idea  of 
reward  from  the  special  danger  by  which 
Pharisaism  was  beset — the  spirit  of  bargaining 
and  haggling  with  God  and  of  boastful  reliance 
on  one’s  own  merit.  In  the  easiest  and  simplest 
way  he  combines  the  idea  of  reward  with  the 
overwhelming  consciousness  of  the  divine 
goodness  and  mercy.  The  servant  who  had 
done  all  that  was  commanded  him1  had  yet 
only  done  his  duty ; he  had  no  claim  on  any 
recompense,  or  on  the  personal  gratitude  of 
his  Lord.  If  the  all-powerful  God  gives 
Himself  in  blessed  nearness  to  those  of  His 
children  who  have  served  Him  faithfully,  that 
in  itself  is  an  overflowing  and  all-sufficient 
good,  to  which  man  cannot  lay  claim  as  his 
just  reward.  When  we  have  done  all,  let  us 
still  say:  We  are  servants.  We  can  but 
admire  the  infinite  clearness  and  certainty 
with  which  Jesus  here  surmounted  the  dangers 
of  the  Pharisaic  ethics  of  reward, — far  more 


1 Luke  xvii.  7 ff. 


The  Last  Judgment  129 

surely  and  simply  indeed  than  Paul,  with  all 
the  ingenious  proofs  by  which  he  sought  to 
defend  his  doctrine  of  justification  by  faith 
alone. 

Nevertheless  we  must  learn  to  accept  the 
fact  that  the  Gospel  knows  nothing  of  the 
doctrine  that  man  ought  to  do  good  for  its 
own  sake.  What  the  Gospel  constantly  re- 
peats is  : Do  good  for  God’s  sake,  do  good  for 
the  sake  of  the  eternal  goal  which  God  has  set 
you,  and  in  the  ever-present  sense  of  responsi- 
bility before  the  great  tribunal  in  which  God 
will  cast  the  final  balance  of  your  life.  In  the 
very  heart  of  the  Gospel  lies,  not  the  bloodless 
image  of  the  moral  law,  but  the  immovable 
conviction  that  the  individual  personal  life  has 
its  goal  and  its  consummation  in  God. 


CHAPTER  ;VIII 

The  Moral  Teaching  oj  Jesus 

We  have  now  to  ask,  What  was  the  essential 
content  and  the  fundamental  character  of  the 
moral  demands  of  Jesus  ? The  devout  Jew  of 
Jesus’  time  found  the  substance  of  God’s  will 
in  the  Mosaic  law.  Put  with  greater  definite- 
ness, then,  the  question  runs : What  attitude 
did  Jesus  take  up  towards  the  Mosaic  law? 
The  view  that  here  too  he  identified  himself 
at  first  wholly  with  the  feelings  of  the  past  is 
quite  consistent  with  the  position  he  adopted 
towards  the  national  hopes  of  his  day,  the 
ideas  of  the  Kingdom  of  God  and  of  the 
Judgment.  There  can  be  no  doubt  that  Jesus 
accepted  the  sacred  will  of  God  as  embodied 

in  the  law  with  genuine  conviction.  To  the 

130 


The  Moral  Teaching  of  Jesus  13 1 

Scribe  who  asked  him  what  he  should  do  to 
inherit  eternal  life,  he  answered : “ What  is 
written  in  the  law  ? How  readest  thou  ? ” 
And  then:  “This  do,  and  thou  shalt  live.”1 
In  the  law  he  found  the  good  and  holy  will 
of  God.  It  is  true  that  he  once  said,  “ Except 
your  righteousness  exceed  the  righteousness 
of  the  Scribes  and  Pharisees,  ye  cannot  enter 
into  the  kingdom  of  Heaven  ” ; 2 but  he  con- 
sidered that  these  had  falsified,  defaced,  and 
defiled  the  holy  Will  of  God  by  their  tradition.3 
He  contended  first  and  foremost  for  the  Mosaic 
law  and  the  Old  Testament  against  the 
tradition,  against  what  was  “ said  to  them  of 
old  time.”4  Nor  can  it  be  disproved  that 
Jesus,  as  the  tradition  reports,  and  possibly  in 
opposition  to  the  thoughtless  worldlings  who 
pressed  around  him,  uttered  the  words,  “ Think 
ye  that  I came  to  destroy  the  law  and  the 


1 Luke  x.  25-28,  and  cfi  Mark  x.  17  ff. 

2 Matt  v.  20. 

3 Mark  vii.  6 ff. 

4 Matt.  v.  21,  etc. 


132  Jesus 

prophets?  I came  not  to  destroy,  but  to 
fulfil.”1 

On  a closer  examination,  however,  a deep 
gulf  is  observed  between  the  law  itself,  pro- 
duct and  growth  of  the  period  of  declining 
piety  in  Israel,  and  the  spirit  of  Jesus’  moral 
precepts.  Seen  by  the  light  of  day,  Jesus’ 
belief  that  he  rested  on  a foundation  of  the 
law  is  in  much  the  same  case  as  Luther’s, 
that  he  was  still  a faithful  son  of  the  Catholic 
Church  when  he  had  inwardly  long  broken 
with  her.  Jesus  believed  that  in  his  battle 
with  the  fundamental  moral  ideas  of  the  Scribes 
and  Pharisees  he  was  only  striking  at  the 
tradition  and  its  ramifications.  In  reality, 
however,  he  was  striking  at  the  law,  upon 
which  not  he,  but  his  Pharisaic  opponents, 
actually  based  themselves.  And  in  the  heat  of 
battle  the  deeper  antagonism  did  occasionally 
reveal  itself.  In  most  of  the  great  anti- 

1 Matt.  v.  17.  These  words,  however,  can  scarcely  have 
stood  traditionally  at  the  beginning  of  the  great  “ Sermon 
on  the  Mount.”  They  are  an  isolated  paradoxical  logion, 
such  as  Luke  xvi.  16  f. 


The  Moral  Teaching  of  Jesus  133 

theses  of  the  Sermon  on  the  Mount  it  certainly 
seems  as  if  he  were  aiming  not  at  the  law,  but 
only  at  the  tradition  of  his  opponents.  But 
when  Jesus  opposed  the  commandment  of  “ an 
eye  for  an  eye  and  a tooth  for  a tooth  ” 
with  the  commandment  of  unqualified  non- 
resistance  and  forgiveness,1  it  became  manifest 
that  the  spirit  of  the  “higher  righteousness” 
was  different  in  kind  from  that  of  the  Mosaic 
law,  or  at  least  of  a part  of  it.  When  he 
insisted  so  strongly  upon  the  indissolubility  of 
marriage,  he  overrode  a provision  of  the  law 
concerning  divorce,  of  extreme  importance  to 
the  Scribes.2  When  he  announced  that  the 
Sabbath  was  made  for  man,  and  not  man  for 
the  Sabbath,3  he  threw  over  at  least  one  side 
of  the  Old  Testament  conception  of  the 
Sabbath.4 * *  And  still  more  when  he  uttered 

1 Matt.  v.  38  flf. 

2 Mark  x.  2 f.  ; Matt.  v.  31.  8 Mark  ii.  27. 

4 This  view  is  not  altered  by  the  fact  that  the  rabbinic 

doctors  themselves  occasionally  made  use  of  this  principle 

by  way  of  justification  in  their  casuistic  treatment  of  the 

law. 


*34 


Jesus 

the  hard  saying  which  even  his  disciples 
thought  a bold  paradox,  that  nothing  from 
without  the  man  going  into  him  could  defile 
him,1  a whole  revolution  was  implied  against 
the  cleansing  ordinances  of  the  Old  Testa- 
ment. The  freedom  with  which  Jesus  treated 
the  details  of  the  Mosaic  law,  while  humbly 
bowing  to  it  as  a whole,  is  perhaps  best  shown 
by  his  challenging  dictum  on  divorce.  The 
view  he  expresses  certainly  comes  into  con- 
flict with  a particular  ordinance  of  the  Mosaic 
law;  that  he  fully  acknowledges.  But,  he 
declares,  Moses  only  made  that  ordinance 
because  of  the  people’s  hardness  of  heart,  and 
higher  than  the  authority  of  Moses  himself 
stood  the  authority  of  God  the  Creator,  who 
ordained  the  indissolubility  of  marriage.  Bold 
indeed  would  have  been  the  Scribe  who 
ventured  on  such  an  argument ! 

We  find,  then,  that  Jesus’  attitude  towards 
the  law  was  paradoxical ; for  with  all  his  in- 
ward freedom  he  maintained  towards  it  an 


1 Mark  vii.  14  ff. 


The  Moral  Teaching  of  Jesus  135 

attitude  of  reverent  humility,  and  with  all  his 
differences  in  detail,  he  clung  firmly  to  his 
agreement  with  it  as  a whole.  The  law  was 
and  remained  to  him  the  holy  Will  of  God, 
but  he  heard  in  it  only  those  notes  to  which 
his  ear  was  attuned. 

In  these  circumstances  the  moral  ideas 
peculiar  to  Jesus  will  be  more  clearly  per- 
ceptible if  we  consider,  not  the  position  he 
took  up  towards  the  law,  but  the  struggle  he 
maintained  against  what  he  himself  sharply 
distinguished  from  it — the  legal  tradition. 
“Except  your  righteousness  ‘exceed  the 
righteousness  of  the  Scribes  and  Pharisees,  ye 
cannot  enter  into  the  kingdom  of  heaven.” 
In  what,  then,  did  this  higher  righteousness 
consist  ? First  and  foremost,  in  concentration 
upon  the  genuinely  moral.  Both  Jesus  and  his 
opponents  started  from  the  holy  Will  of  God 
as  laid  down  in  the  Mosaic  law.  Yet  how 
differently  did  they  conceive  it ! The  Scribes 
and  Pharisees  wanted  the  “ whole  ” law,  with 
all  its  ritual  and  ceremonial,  its  juristic  and 


136  Jesus 

constitutional  ordinances.  Of  course  they 
wanted  the  moral  side  of  it  also,  but  only  in 
addition  to  a great  deal  else.  And  naturally 
the  moral  side  came  off  the  loser.  Jesus’  soul, 
on  the  other  hand,  was  filled  only  with  the 
majesty  of  the  moral  law ; the  rest  he  passed 
by  with  indifference.  He  did  not  attack  it ; 
he  left  it  where  it  was.  Only  when  these 
non-essentials  threatened  to  hamper  the  essen- 
tial, he  rose  and  struck  down  the  rotten  trash. 
Then  he  entered  the  lists  on  behalf  of  the 
inward  purity  before  the  outward,  of  right- 
doing before  Sabbath -keeping,  of  filial  love 
before  sacrifice,  of  righteousness,  mercy,  and 
truth  before  the  tithe.1  Thus  from  the  centre 
outwards  he  accomplished  the  liberation  of 
the  moral  element  in  the  law  from  its 
accretions. 

And  with  all  this  he  insisted  upon  unity, 
completeness,  and  reality.  From  the  infinite 
subdivision  of  the  commandments  of  God  in 
the  law,  he  led  his  hearers  back  to  unity; 

1 Matt,  xxiii.  23. 


The  Moral  Teaching  of  Jesus  137 

instead  of  the  bewildering  confusion  of  the 
legal  atmosphere,  with  its  medley  of  great  and 
small,  important  and  unimportant,  he  gave 
them  a whole . “ Thou  shalt  love  the  Lord 

thy  God  with  all  thy  heart,  and  thy  neighbour 
as  thyself.” 1 “ Whatsoever  ye  would  that  men 

should  do  unto  you,  even  so  do  ye  also  unto 
them.”2  The  point  is  not  that  Jesus  should 
once  have  uttered  and  laid  down  these 
principles.  Similar  sayings  may  be  met  with 
here  and  there  among  his  rabbinic  contem- 
poraries, and  Jews  and  Judaists  declare  with 
pride  that  Jesus  here  taught  nothing  new. 
What  matters  is  the  vital  energy,  the  unique 
certainty,  with  which  Jesus  actually  regulated 
his  own  and  his  disciples’  lives.  Nowhere  did 
he  tolerate  a superficial  juggling  with  the  words 
and  commandments  of  God  ; he  was  constantly 
setting  his  disciples  before  the  ultimate  moral 
realities,  and  constantly  insisting  upon  the 
personal  element  and  upon  that  which  gave  its 
true  value  to  life,  the  love  of  God,  expressing 


1 Mark  xii.  28  ff. 


2 Matt.  vii.  12. 


138  Jesus 

itself  in  the  love  of  neighbour  and  of  brother, 
and  in  duty  towards  that  self1  which  was  of 
more  value  than  all  the  world. 

The  law  as  interpreted  by  Pharisaism  was 
by  its  whole  nature  directed  to  the  individual 
action.  This  later  Jewish  law  was  in  fact 
also  common  law,  and  common  law  is  of 
necessity  concerned  with  the  individual  action. 
Such  a combination  of  law,  morality,  and 
religion  is  characteristic  of  the  mental  attitude 
of  Judaism.  What  Jesus  did  was  to  separate 
them.  He  presses  behind  the  individual 
action  to  the  disposition : “Make  the  tree 
good,  and  its  fruit  also  will  be  good.”2  Out 
of  the  abundance  of  the  heart,  he  declared, 
come  the  pure  thoughts  as  well  as  those  which 
defile  the  man.3  Personal  freedom,  resting  on 
moral  conviction,  takes  the  place  of  all  the 
mass  of  casuistic,  soul-fettering  commandments. 
According  to  a tradition  preserved  in  an  early 
manuscript  of  Luke’s  Gospel,  Jesus  is  made 

1 He  says,  “ Love  thy  neighbour  as  thyself ” 

2 Matt.  xii.  33.  3 Matt.  xii.  35  ; Mark  vii.  21  ff. 


The  Moral  Teaching  of  Jesus  139 

to  say  to  a man  who  was  working  on  the 
Sabbath  : “ If  thou  knowest  what  thou  doest, 
blessed  art  thou ; but  if  thou  knowest  not, 
thou  art  accursed  and  a transgressor  of  the 
law.”1  There  is  little  reason  to  doubt  that 
Jesus  uttered  this  bold  word,  which  would 
then  have  its  echo  in  the  Pauline  phrase, 
“ Whatsoever  is  not  of  faith  ( i.e . of  moral 
conviction)  is  sin.”2  But  whether  it  is  his  or 
not,  his  whole  life  and  his  whole  person  are 
an  embodiment  of  freedom  based  on  moral 
conviction. 

In  this  struggle  against  Pharisaism  on  behalf 
of  the  unity,  completeness,  inwardness,  and 
freedom  of  all  moral  effort,  Jesus  was  swayed 
by  one  strong  fundamental  feeling — his  passion 
for  truth  and  reality.  Not  only  a subjective 
love  of  truth  inspired  him,  but  an  instinctive 
feeling  for  the  practical  and  the  real.  Hence 
his  invincible  dislike  of  all  conscious  and  un- 
conscious artificiality,  of  all  clinging  to  the 
superficial,  the  external,  and  the  purposeless,  of 

1 In  Codex  D,  at  Luke  vi.  4.  2 Rom.  xiv.  23. 


140 


Jesus 

all  that  was  in  reality  mere  trifling  under  the 
mask  of  earnestness.  In  his  gentle  compassion 
there  was  much  that  he  could  understand  and 
forgive,  but  when  he  lit  upon  these  things, 
his  wrath  flamed  up : he  could  have  no 
fellowship  with  them,  for  he  saw  that  they 
were  rotten  to  the  core.  And  so  hard  did  he 
hit  his  opponents,  that  to-day  we  can  almost 
feel  pity  for  them.  There  were  but  few 
conscious  impostors  among  them ; in  their 
way  they  all  meant  it  seriously.  “ I bear 
them  witness  that  they  have  a zeal  for  God, 
but  not  according  to  knowledge,”  cries  their 
former  greatest  partisan.1  On  the  other  hand, 
Jesus  had  no  choice  but  to  contend  with  fervour 
against  a system  which  had  unnerved  its  votaries 
and  deprived  them  of  the  sense  of  reality.  For 
where  that  is  lost,  all  is  lost ; God  dwells  in 
the  real,  and  he  who  has  lost  his  sense  of  the 
real  will  not  find  God.  Thus  in  his  war  against 
the  Scribes  and  Pharisees  Jesus  appears  as  the 
great  champion  of  truth  and  reality. 


1 Rom.  x.  2. 


The  Moral  Teaching  of  Jesus  141 

Still  deeper  than  this  conscious  antagonism, 
however,  between  Jesus  and  Pharisaism,  lies 
what  may  rather  be  called  the  unconscious 
and  the  unexpressed.  We  have  already  said 
that  the  special  characteristic  of  the  ethics  and 
religion  of  later  Judaism  was  their  intimate 
connection  with  law.  The  relation  between 
God  and  the  righteous,  the  righteous  and  his 
neighbour,  is  here  calculated  on  a legal  basis  to 
the  last  detail,  in  a system  of  actions  and 
counter-actions.  The  sober,  commonplace 
and  common-sense  view  of  ne  quid  nimis  is  the 
dominant  principle.  Everything  is  minutely 
weighed  and  measured  in  a casuistic  plan 
which  extends  to  the  most  trivial  cases  of 
ordinary  life.  The  negative  spirit  of  prohibition, 
the  “Thou  shalt  not,”  is  everywhere  in  the 
ascendant,  and  the  dignity  of  morality  in  its 
positive  form,  endlessly  driving  man  beyond 
and  outside  himself,  is  never  recognised. 

We  can  only  obtain  the  proper  insight  into 
Jesus’  moral  atmosphere  when  we  realise  that 
he  pressed  in  the  opposite  direction  to  Phari- 


142  Jesus 

saism  in  partially  unconscious  antagonism  to 
it,  and,  let  us  frankly  confess,  to  the  length  of 
uncompromising  one  - sidedness.  What  he 
preached  was  the  ethics  of  heroism,  of  absolute, 
unquestioning  enthusiasm.  Only  from  this 
point  of  view  can  we  understand  the  spirit  of 
the  Sermon  on  the  Mount,  which  his  pious 
followers  put  together  out  of  his  sayings. 

We  can  now  understand,  too,  why  Jesus 
would  have  nothing  to  say  to  ordinary  law  and 
the  legal  point  of  view.  His  whole  nature 
was  set  to  higher  things.  To  the  legal  principle 
of  the  Old  Testament,  “ An  eye  for  an  eye 
and  a tooth  for  a tooth,”  he  opposed  the  com- 
mandment not  to  resist  evil  in  any  circum- 
stances. To  the  young  man  who  appeals  to 
him  in  his  dispute  with  his  brother,  he  replies 
with  a stern  refusal.1  When  Jesus  saved  the 
woman  taken  in  adultery 2 from  popular  justice, 

1 Luke  xii.  13  f. 

2 John  vii.  53-viii.  11.  According  to  our  best  manu- 
scripts, this  passage  about  the  woman  taken  in  adultery 
did  not  originally  stand  here.  It  is  a piece  of  genuine  but 
extra-canonical  tradition. 


The  Moral  Teaching  of  Jesus  143 

by  appealing  to  the  highest  moral  standards, 
we  can  clearly  perceive,  in  spite  of  our  admira- 
tion for  the  grandeur  of  the  scene,  that  his 
magnificent  and  unbounded  moral  one-sided- 
ness did  constitute  a danger  to  the  maintenance 
of  law  and  order.  It  is  the  clash  of  two  worlds 
whose  limits  will  not  always  be  easy  to 
define.  But  what  Jesus  had  to  do  was  to 
break  a passage  for  the  higher  moral  view,  to 
liberate  this  higher  world  from  the  lower  one 
of  every  day.  And  there  even  one-sidedness 
may  be  in  season. 

The  antagonism  between  the  deeper  moral 
conceptions  of  Jesus  and  the  legal  and  casuistic 
world  of  the  Pharisees  is  amply  illustrated  by 
the  splendid  irony  with  which  he  occasionally 
imitates  their  manner  in  his  own  maxims : “I 
say  unto  you  that  every  one  who  is  angry  with 
his  brother  shall  be  in  danger  of  the  judgment 
(or  petty  tribunal),  and  whosoever  shall  say  to 
his  brother  “ Raca,”  shall  be  in  danger  of  the 
council  (or  higher  tribunal) ; and  whosoever 
shall  say  “ Thou  fool,”  shall  be  in  danger  of 


1 44  Jesus 

the  hell  of  fire.”1  We  can  see  now  why  Jesus 
was  so  fond  of  laying  down  the  commandment 
of  God  in  all  its  absoluteness  in  the  face  of  this 
endless  system  of  distinctions  and  exceptions. 
To  one  who  has  studied  the  Pharisaic  casuistry 
of  oaths  and  marriage,  it  will  not  be  surprising 
that  Jesus  demanded,  in  his  heroic  manner,  that 
swearing  should  be  altogether  eschewed,  and 
that  marriage  should  never  and  in  no  circum- 
stances be  dissolved.2  The  enlightened  and 
sensible  interpretation  certainly  is  that  there 
might  still  be  ultimate  exceptions,  and  that 
Jesus  himself  occasionally  made  an  exception, 
e.g.  in  the  case  of  his  prohibition  of  swearing. 
But  Jesus  hated  exceptions  ; placed  as  he  was, 
he  was  bound  to  fight  hard  for  the  inviolable 
earnestness  of  the  moral  view,  whose  existence 
was  endangered  by  the  quibbles  of  the  law. 

The  ethics  of  Pharisaism  are  embodied  in 

1 Matt.  v.  22. 

2 The  words,  “ except  for  adultery/’  Matt.  v.  32,  are  an 
interpolation ; cf.  Mark  x.  1 1 ff.,  Matt.  xix.  1 ff.,  Luke  xvi. 
18.  They  are  inconsistent  with  the  absolute  tone  of  Jesus’ 
ethics. 


The  Moral  Teaching  of  Jesus  145 

prohibition  and  in  the  exact  limitation  of  the 
moral  law.  Jesus’  whole  tone  is  positive ; he 
tells  his  disciples  what  they  are  to  do,  and  he 
is  fond  of  awakening  their  souls  to  the  un- 
limited vastness  of  the  moral  law.  If  the 
Jewish  commandment  ran:  “Whatsoever  ye 
would  that  men  should  not  do  unto  you,  do  it 
not  unto  them,”  Jesus  said:  “Whatsoever  ye 
would  that  men  should  do  unto  you,  do  it  also 
unto  them.”  Though  this  difference  may  at 
first  sight  seem  insignificant,  we  are  justified 
in  paying  it  some  attention.  The  Jewish  com- 
mandment lies  in  the  province  of  calm  and 
reasonable  reflection,  whereas  the  moral  world 
of  Jesus,  as  revealed  in  his  sayings,  becomes 
absolutely  limitless.  He  continually  lays 
stress  upon  the  unboundedness  of  the  moral 
obligation.  It  is  not  enough  to  forgive  one’s 
brother  seven  times : it  must  be  seventy  times 
seven.1  The  commandment  knows  no  limits  ; 
these  duties  must  be  fulfilled  at  once,  without 
thought  or  hesitation,  without  “if”  or  “but.” 
1 Matt,  xviii.  21 


10 


146  Jesus 

The  morally  perfect  man  must  allow  nothing 
to  stand  in  the  way,  not  even  the  so-called 
service  of  God.1  And  as  Jesus  extends  our 
obligations  into  the  scale  of  the  infinite,  so  on 
the  other  hand  he  pursues  them  into  their 
minutest  details  of  word  and  disposition,  in 
both  directions  opening  up  an  immeasurable 
field.  When  he  speaks  of  his  disciples’ 
duty  towards  themselves,  it  is  the  same  thing 
over  again.  Everything  must  be  sacrificed  in 
order  not  to  lose  oneself.  Even  a part  of  that 
self  should  be  forfeited,  hand  or  foot  cut  off  or 
an  eye  plucked  out,  in  order  to  enter  into  the 
Kingdom  of  God.2  All  values  in  the  world 
cannot  outweigh  man’s  proper  self.  In  short, 
the  infinitude  of  Jesus’  moral  ideal  may  best 
be  summed  up  in  the  saying,  “ Be  ye  there- 
fore perfect,  even  as  your  heavenly  Father  is 
perfect.”3  An  inconceivably  bold  demand, 
filling  our  souls  with  dismay.  Man  the  finite 
is  to  direct  his  strivings  towards  becoming 

1 Matt.  v.  23  f. ; Mark  xi.  25. 

2 Mark  ix.  43,  47  ; Matt.  v.  29  f.  3 Matt.  v.  48. 


The  Moral  Teaching  of  Jesus  147 

perfect  as  the  eternal  and  infinite  God,  and  by 
his  strong  and  unerring  moral  power  he  is  to 
enable  himself  to  smile  at  all  obstacles  and 
provocations,  and  even  to  love  his  adversary  and 
to  treat  him  with  kindness.  In  this  sphere  of 
highest  and  divinest  enthusiasm,  filled  with 
God’s  spirit  and  pressing  on  into  the  very 
presence  of  God,  lies  the  commandment  to 
“ love  your  enemies.” 1 

Heroism,  enthusiasm — here  was  the  keynote 
of  Jesus’  morality.  It  meant  a boundless  de- 
votion to  the  sacred  Will  of  God,  which  knew 
neither  condition  nor  exception,  and  was 
continually  urging  man  on  from  task  to  task 
and  leaving  him  no  rest ; it  meant  the  forcible 
liberation  of  the  moral  element  from  all  the 
ignobler  things  which  had  twined  themselves 
almost  indissolubly  around  it,  and  the  final 
extrication  of  the  moral  law  in  all  its  sternness 
and  majesty.  When  Paul  represented  the 
moral  life  of  the  Christian  as  the  work  of 
the  miraculous  Spirit  of  God  ever  driving  him 


1 Matt.  v.  44  f. 


148  Jesus 

on,  he  had  found  an  excellent  formula  for  the 
very  essence  of  Jesus’  moral  teaching.  For  to 
act  morally  is  to  act  heroically,  in  the  rush  of 
enthusiasm  and  under  the  stress  of  a divine 
power  not  our  own. 

The  effect  of  it  all  is,  moreover,  greatly 
strengthened  by  the  eschatological  colour 
of  his  preaching.  The  last  links  of  the  chain 
here  fall  into  their  place.  We  have  seen  that 
the  great  idea  of  the  Judgment  was  the 
foundation  of  his  moral  demands.  The 
Judgment  is  at  hand,  he  cried,  God  is  at 
hand.  It  was  because  he  felt  so  unshakably 
convinced  of  the  advent  of  God  that  there 
existed  for  him  no  other  reality  than  that  of 
this  infinite  and  holy  Will  of  God,  which  held 
the  soul  of  man  in  trembling  unrest,  and  to 
which  all  quibbling  was  hateful.  That  was 
why  he  cried,  “ Repent  ye,  for  the  kingdom  of 
God  is  at  hand.”  Wherever  he  turned  he  saw 
that  a moral  upheaval  from  the  very  founda- 
tions, a complete  liberation  from  the  inferior 
and  the  trivial,  and  a mighty  aspiration  towards 


The  Moral  Teaching  of  Jesus  149 

the  newly  opened  realms  of  the  divine  Will 
were  the  first  necessities  if  God  were  not  to 
come  with  destruction  in  His  hand. 

It  may  be  seen  from  the  foregoing  that  a 
mere  plain  statement  of  the  moral  ideas  of 
Jesus  is  an  impossibility.  We  must  recognise 
that  he  stands  in  a wholly  unique  position,  that 
in  that  position  God  gave  him  something 
wholly  unique  to  say,  and  that  he  said  it  in  all 
its  nakedness  and  its  terrible  earnest.  To  en- 
deavour to  imitate  him  in  every  detail  would 
be  a presumptuous  enterprise,  an  attempt  of 
the  ordinary  man  to  measure  himself  against 
the  hero.  He  is,  and  must  remain,  beyond  our 
reach. 

In  one  aspect,  indeed,  the  moral  world  of 
Jesus  seems  to  us  strange,  and  appears  to 
show  some  flaw.  In  all  his  moral  demands 
his  gaze  is  directed  exclusively  towards  God 
and  the  individual.  The  subsistence  of  the 
individual  before  Gods  tribunal  is  the  point 
which  alone  seems  to  be  of  any  importance  in 
his  eyes.  His  ethics  are  the  ethics  of  lofty 


150  Jesus 

individualism.  Beside  these  two  entities  of 
God  and  the  individual  everything  else  sinks 
into  the  background.  No  account  is  taken  of 
the  history  of  man  as  a whole  or  of  the  con- 
nected labour  of  the  human  race  in  the  wider 
or  narrower  forms  of  its  social  life — marriage, 
the  family,  society,  the  state,  the  nation. 
Jesus  makes  his  moral  demands  as  if  the  indi- 
vidual stood  free  and  naked  before  God,  ab- 
solved from  all  these  relationships  and  custom- 
ary standards — except  as  regards  the  direct  re- 
lationship of  man  to  man, — as  in  fact  Jesus  and 
his  disciples  in  their  wandering  life  lived  free 
from  all  such  forms  and  relationships.  And  in 
addition  to  this  we  have  Jesus’  expectation  of 
an  approaching  millennium,  or  at  least  of  a 
great  disruption  of  all  existing  circumstances. 
The  whole  labour  of  the  world  in  the  nation, 
the  state  and  the  forms  of  legal  and  social  life, 
the  labour  in  which  generation  succeeds 
generation  like  the  links  in  a chain,  was  to 
him  incapable  of  producing  anything  more  of 
permanent  value.  Nor  should  it  be  forgotten 


The  Moral  Teaching  of  Jesus  15  i 

that  Jesus  grew  up  far  removed  from  any  real 
culture,  among  a ruined  and  hopeless  people 
utterly  deprived  of  all  great  aims.  The  actual 
roots  of  his  anti-worldly  ethics  do  not  perhaps 
lie  there;  the  lofty,  individualistic  morality 
of  Jesus  had,  as  we  have  seen,  its  own  roots 
and  would  still  have  existed  if  he  had  grown 
up  among  other  outward  circumstances  and 
with  other  expectations ; for  such  a purely 
religious  and  unworldly  view  of  things  is  quite 
conceivable  even  when  detached  from  these 
particular  conditions.  But  they  certainly 
served  to  encourage  that  fundamental  bias  of 
Jesus’  moral  nature ; they  provided  the  form, 
exclusively  religious  and  anti-worldly,  in  which 
it  slowly  moulded  itself. 

Here  and  there,  no  doubt,  Jesus  gave  his 
attention  to  various  sides  of  the  social  life  of 
men,  sometimes  even  directly  attacking  or 
abrogating  them.  He  spoke  golden  words  on 
the  inviolability  and  sacredness  of  marriage. 
His  eye  kindled,  grave  and  other-worldly  as 
he  was,  at  the  sight  of  children.  His  saying, 


152  Jesus 

“Render  unto  Csesar  the  things  that  are 
Caesar’s,  and  unto  God  the  things  that  are 
God’s,”  has  gone  through  the  centuries  making 
the  history  of  man.  Nevertheless  these  are 
details,  crumbs  that  fall  from  the  rich  man’s 
table,  and  no  one  will  seriously  assert  that  the 
strongest  side  of  his  moral  work  lay  here. 
Considered  as  a whole,  Jesus  absolved  both 
himself  and  his  disciples  from  the  life  of 
marriage,  the  family,  and  the  profession,  and 
only  poured  forth  the  full  treasures  of  his 
personality  when  released  from  such  conditions. 
He  forbade  all  care  for  the  morrow,  and  not 
only  restless,  untrusting  care,  but  all  kinds  of 
calculation  and  planning  beforehand,  which 
are  necessary  to  every  worldly  calling  on  a 
larger  scale.1  Wealth  he  held  to  be  at 
the  very  least  fraught  with  danger  to  the 
soul.2  As  we  have  already  seen,  he  would 
never  have  much  to  do  with  law,  even 
in  its  proper  place.  He  lived  in  an 
atmosphere  where  law  frequently  meant 
1 Matt.  vi.  19  ff.,  esp.  ver.  34.  2 Mark  x.  23  ff. 


The  Moral  Teaching  of  Jesus  153 

nothing  but  force  and  oppression,  and  where 
his  fellow-countrymen  were  on  the  whole  glad 
to  have  as  few  dealings  with  the  law  and  its 
courts  as  possible.  The  government  was,  in 
his  eyes,  a power  belonging  to  this  world,  to 
which  one  owed  obedience  so  long  as  one  had 
dealings  with  the  world.  But  regarded  from 
the  highest  point  of  view,  it  was  morally  of 
little  value.  “The  kings  of  the  Gentiles 
have  lordship  over  them,  and  their  oppressors 
are  called  benefactors  ! ” 1 He  separated  his 
hopes  and  his  faith  from  the  thought  of  his 
people’s  doom  ; he  stared  the  terrible  certainty 
of  their  destruction  in  the  face,  and  fled  for 
refuge  to  a higher  atmosphere,  while  this  world 
and  its  labour,  even  the  labour  devoted  to 
loftier  aims,  faded  into  oblivion  beside  his 
soul’s  thirst  after  God. 

We  are  bound  to  recognise  these  facts,  and 
to  acknowledge  freely  that  in  this  respect  we 
can  no  longer  simply  imitate  and  endorse  the 

1 Luke  xxii.  25  : another  instance  of  irony  in  the  sayings 
of  Jesus. 


i54  Jesus 

practice  of  Jesus.  The  progress  of  events — to 
submit  to  which  is  also  part  of  the  service  of 
God,  since  God  is  manifested  in  it — has 
brought  the  labour  of  the  world  and  the 
discharge  of  its  tasks  very  near  to  us  as  a 
moral  duty,  nay,  has  forced  it  upon  us.  The 
evolution  of  Christianity  has  followed  in  its 
wake,  and  it  is  through  the  Reformation  and 
the  act  of  Luther  that  a glad,  confident 
appreciation  of  the  labour  of  the  world  in  its 
moral  aspect  has  again  been  made  possible 
to  us.  We  no  longer  live  in  imagination  at 
the  latter  end  of  a decaying  world.  The 
supersensual  realm  of  God,  with  its  eternal 
ideas,  has  grown  into  and  around  this  finite 
world-labour  of  ours  in  ways  that  were  quite 
unknown  to  the  age  of  Jesus.  The  boundaries 
of  the  world  and  the  Kingdom  of  God  have 
become  subtler,  vaguer,  and  more  fluid. 

But  when  this  is  said,  has  the  whole  moral 
attitude  of  Jesus  little  or  nothing  left  to  give 
us  ? On  the  contrary,  it  has  the  ultimate  and 
highest  gift.  Jesus  tells  us  what  is,  after  all, 


The  Moral  Teaching  of  Jesus  155 

the  fundamental,  vital  thing  amid  all  our 
confused  toilings : that  the  individual  or 

individuals  can  find  the  living  God,  that  the 
individual  must  lead  his  life  under  an  earnest 
sense  of  responsibility  before  the  great  eyes  of 
God,  free  from  all  thought  of  outward  success 
and  unfettered  by  the  judgment  of  men ; 
that  he  must  find  his  stay  and  support  in  the 
strong  and  beneficent  Will  of  God,  as  well  as 
his  guarantee  for  the  freedom  and  indepen- 
dence of  his  personality  in  the  midst  of  this 
world’s  toil ; that  he  exists  here  on  earth  only 
in  order  to  become  fitted  for  eternity.  If 
Jesus  sought  this  ultimate  goal  and  impressed 
it  on  the  souls  of  his  disciples  while  standing 
outside  the  ordinary  course  of  the  world,  he 
may  seem  to  us  strange  and  inaccessible  in 
this  latter  respect,  but  all  the  more  clearly 
does  he  hold  up  the  mark  towards  which  our 
lives  are  bound  to  strive  even  within  the  limits 
of  our  worldly  labour. 

But,  it  may  be  said,  does  not  a deep  gulf 
still  yawn  between  our  life,  encompassed  as  it 


156  Jesus 

is  by  the  affairs  of  this  world  and  devoted  to 
culture  or  to  professional  work,  and  the  anti- 
worldly  practice  of  Jesus  and  his  first  disciples  ; 
so  that  the  question  would  again  arise  whether 
the  community  of  ultimate  aim  could  be  main- 
tained in  spite  of  these  fundamental  differ- 
ences ? I do  not  think  so.  These  two  different 
worlds  meet  at  any  rate  in  one  point.  Jesus 
continually  emphasised  as  distinctly  as  it  is 
possible  to  do  so  the  root  idea  that  the 
individual  only  grows  and  matures  through 
human  intercourse,  without  which  there  can 
be  no  highest  life,  and  that  God  Himself 
is  only  to  be  found  in  the  love  of  one’s 
neighbour  and  the  moral  effort  which  that 
love  entails.  With  the  same  energy  with 
which  he  directed  the  souls  of  his  disciples 
towards  God,  he  directed  them  towards 
personal  intercourse  ; he  did  not,  like  Buddha, 
throw  them  back  finally  upon  themselves,  but 
bound  them  in  close,  lasting,  and  intimate 
communion  with  himself  and  one  another. 
And  since  he  insisted  that  the  highest  good 


The  Moral  Teaching  of  Jesus  157 

lay  in  moral  work  in  the  community  which 
he  wove  between  person  and  person,  it  is  in- 
evitable that  all  the  necessary  forms  of  the 
social  life  of  man  should  gradually  be  re- 
established, nay,  should  for  the  first  time  be 
rated  at  their  true  value.  The  Gospel,  the 
moral  teaching  of  Jesus,  does  not  lead  to  the 
cloister  doors,  like  the  religion  of  Buddha; 
ultimately  it  must  surely  approve  the  forms 
of  human  society,  because  it  approves  with  its 
whole  being  the  moral  forces  which  the  latter 
brings  to  light. 

Thus  Jesus  finally  reveals  to  us  by  his 
teaching  the  true  and  ultimate  Will  of  God. 
In  his  heroic  stature  and  his  absolute  self- 
devotion,  in  his  exclusive  insistence  upon  the 
highest  and  the  best  and  his  scorning  of  any- 
thing less,  he  stands  perhaps  at  an  unattainable 
distance  from  us,  and  even  shows  an  unbend- 
ing sternness,  nay,  an  awfulness  before  which 
we  shrink.  We  cannot  presume  to  measure 
ourselves  against  the  hero.  Yet  he  remains 
the  conscience  of  his  followers ; his  words  are 


158  Jesus 

still  the  thorn  which  allows  them  no  rest. 
With  unwavering  clearness  he  points  out  the 
way  which  we  must  follow,  even  if  he  himself 
is  far  beyond  our  reach. 

Yet  the  sternness  and  earnestness  of  Jesus’ 
moral  demands  have  a reverse  side,  without 
which  he  and  his  preaching  might  indeed  be 
called  terrible : he  proclaimed  the  forgiveness 
of  sins  and  a sin-forgiving  God.  He  did  not 
only  lay  upon  his  disciples  the  heavy  burden 
of  his  moral  exactions,  but  taught  them  also 
to  pray  daily,  “ Father,  forgive  us  our  tres- 
passes.” Contemporary  Judaism  is  also  pos- 
sessed with  this  idea  of  the  forgiveness  of  sin 
and  debt.  “ Forgive  us,  O our  Father,  for  we 
have  sinned ; forgive  us,  O our  King,  for  we 
have  done  wrong,” — so  prayed  the  pious 
Israelite  day  by  day,  perhaps  already  at  the 
time  of  Jesus,  certainly  soon  afterwards. 
Later  Jewish  literature  is  full  of  prayers  of 
repentance  and  confessions  of  sin  which  are 
often  moving  and  beautiful.  And  yet  their 
writers  could  never  become  truly  sure  and 


The  Moral  Teaching  of  Jesus  159 

confident  of  their  sin-forgiving  God.  All  the 
artificial  striving  of  the  law,  with  its  heaping- 
up  of  externals  round  true  piety,  bears  witness 
to  the  contrary.  And  how  indeed  could  any- 
one have  had  faith  in  such  a sin-forgiving, 
merciful  God  when  he  himself  was  practising 
for  religion’s  sake  unmercifulness,  unforgiving- 
ness, and  forgetfulness  towards  his  neighbour  ? 
In  proportion  as  the  pious  Jew’s  longing  for 
the  forgiveness  of  sins  found  freer  and  freer 
expression,  he  yielded  more  and  more  com- 
pletely to  the  tendency  towards  exclusiveness 
and  towards  a haughty  contempt  and  hatred 
of  all  who  were  not  as  he  was.  He  despised 
the  Greeks  and  hated  the  Romans,  he  lived  in 
a state  of  bloody  feud  with  the  Samaritans,  and 
extended  his  enmity  and  hatred  to  all  Israelites 
who,  from  whatever  grounds,  did  not  share  his 
isolation — viz.,  the  sinners  and  godless  who 
had  dealings  with  the  Gentiles,  and  the 
publicans  who  made  their  living  out  of  the 
blood-money  which  enriched  the  pagan  over- 
lords.  The  Pharisee  hated  and  despised  the 


160  Jesus 

“ Amhaarez  ” — the  uneducated  common  folk 
who  could  not  read  and  study  the  Scriptures, 
and  could  not  therefore  apply  themselves 
seriously  to  the  fulfilment  of  the  law — and 
held  himself  scrupulously  aloof  from  any  con- 
tact with  them.  Now  Jesus  immediately 
took  up  a line  of  decided  and  refreshing 
opposition  to  this  whole  tendency.  Even  the 
popular  verdict  recognised  in  this  respect  the 
unwonted  and  peculiar  manner  of  Jesus : “ He 
eats  with  publicans  and  sinners,”  cried  the 
multitude.1  He  made  no  advances  to  the 
party  of  devout  exclusiveness,  but  went  from 
the  very  first  among  the  despised  and  unedu- 
cated masses,  among  the  publicans  and  sinners, 
the  children  of  this  world,  whom  good  society 
had  spurned  and  cast  out  and  given  up  for  lost. 
The  Gospels  also  tell  us  that  he  was  friendly 
to  the  Samaritans,2  and  he  has  certainly 
raised  them  an  undying  monument  in  one  of 
his  finest  parables.8  All  this  he  did  quite 

1 Matt.  xi.  19. 

2 Luke  ix.  5 1 ff. ; xvii.  1 1 ff,  3 Luke  x.  30  ff. 


The  Moral  Teaching  of  Jesus  161 

naturally  and  of  his  own  free  will,  as  though 
it  could  not  be  otherwise.  Far  from  the 
streets  and  the  high-roads,  where  the  herd  of 
the  pious  took  their  way,  Jesus  went  about 
seeking  the  lost  and  strayed  who  had  no 
power  to  right  themselves.  And  even  when  he 
came  across  wholly  lost  and  fallen  souls — a 
prostitute  or  an  adulterous  wife — he  turned 
to  them  with  gentle  kindness.  He  could  do 
so  without  relaxing  the  earnestness  of  his 
moral  tone,  because  he  was  strong,  and  be- 
cause no  impure  atmosphere  was  capable  of 
sullying  his  purity.  Here  indeed  he  won 
his  proudest  triumphs.  The  most  wonderful 
thing  about  him  was,  after  all,  that  he  who 
made  such  stem,  serious,  and  austere  demands 
upon  his  disciples  could  be  so  full  of  mercy 
and  of  womanly  kindness  when  he  found  a 
human  soul  impotently  wrestling  with  sin. 
He  in  whose  sight  no  man  could  do  enough 
was  content  with  the  first  weak  signs  of  the 
right  will ; he  who  set  so  infinitely  high  a 
standard  could  take  pleasure  in  the  first 


162 


Jesus 

stumbling  steps  made  on  the  unwonted  road. 
He  came  to  cast  fire  on  the  earth,  and  he  re- 
joiced in  each  faint  spark  of  the  divine  that 
gleamed  up  in  a human  soul.  Hence  it  was 
that  he  could  grasp  with  fullest  confidence 
the  idea  of  the  sin-forgiving  God,  and  could 
implant  the  same  confidence  in  the  souls  of 
His  disciples.  Here  at  last  his  preaching 
touches  its  climax.  In  the  loveliest  of  his 
parables,  which  have  gone  down  the  ages  in 
undying  freshness,  exerting  their  unbroken 
influence  on  the  souls  of  a battling  humanity, 
Jesus  celebrated  this  sin-forgiving  God,  now 
as  the  father  who  receives  his  lost  son  with 
strong,  unwavering  love  and  even  with  re- 
joicing, and  now  as  the  almighty  God  in 
whose  eyes  the  one  sinner  who  repents  is 
worth  more  than  the  nine-and-ninety  righteous 
who  need  no  repentance.  Thus  the  Gospel 
becomes  the  religion  of  ethical  liberation,  for  in 
its  very  centre  lies  the  belief  in  the  release  and 
unfettering  of  the  will  for  good  by  the  forgive- 
ness of  sins . 


The  Moral  Teaching  of  Jesus  163 

Jesus  was,  moreover,  quite  conscious  of  the 
fact  that  this  faith  in  a sin-forgiving  God  must 
go  hand  in  hand  with  man’s  general  moral 
conduct,  and  indeed  could  not  exist  without  it. 
“ Forgive  us  our  trespasses,  even  as  we  forgive 
them  that  trespass  against  us.”  In  oft- 
repeated  phrases  Jesus  made  it  clear  to  his 
disciples  that  only  the  merciful  could  have 
faith  in  a merciful  Father,  and  that  belief  in  a 
sin-forgiving  God  was  impossible  to  a hard 
and  unforgiving  heart.1 

Finally,  let  us  observe  once  more  the  root 
characteristic  of  the  message  of  Jesus,  express- 
ing itself  so  constantly  here  and  elsewhere. 
Let  us  observe  how  intimately  and  in  what 
mutual  dependence  the  moral  and  the  religious 
are  interwoven  throughout  his  preaching. 
His  faith  becomes  inconceivable  detached  from 
his  morality,  and  conversely  the  latter  is  only 
conceivable  on  the  ground  of  his  faith.  The 
religious  and  moral  forces  are  intertwined  in 
endless  harmony ; a freed  religion  and  a freed 

1 Matt.  v.  7,  vi.  14  f.,  vii.  1 ff.,  xviii.  23  ff. ; Mark  xi.  25. 


164  Jesus 

morality  join  in  indissoluble  alliance  and  flow 
on  in  one  strong,  united  stream.  Both,  how- 
ever, find  their  ultimate  goal  in  the  personal 
relation.  The  Gospel  was  in  the  highest  and 
most  perfect  sense  a personal  religion.  Every- 
thing in  it  is  concerned  with  the  personal  and 
the  spiritual.  Its  central  point  is  faith  in  the 
living  God,  who  holds  communion  with  man 
only  through  the  spiritual  and  personal,  never 
through  the  material.  Jesus’  detachment  of 
religion  from  the  nation  and  the  national  hopes 
means  simply  that  the  individual,  i.e . the 
moral  personality,  now  assumes  the  position 
of  paramount  importance.  Jesus  regarded  the 
Judgment  no  longer  as  a judgment  upon 
certain  nations,  parties,  and  sects,  but  upon  the 
individual.  The  life  of  the  individual,  placed 
directly  before  God’s  tribunal  and  burdened 
with  an  immense  responsibility,  gains  an 
eternal  and  immeasurable  significance.  Jesus’ 
moral  requirements  too,  freed  from  all  com- 
plications of  cult  and  ceremonial,  are  entirely 
directed  to  the  individual.  The  evil  from 


The  Moral  Teaching  of  Jesus  165 

which  Jesus  saves  his  disciples  here  and  now 
is,  above  all,  the  moral  evil  of  sin  and  debt 
which  each  man  has  to  bear  for  himself ; and 
that  release  is  not  effected  by  material  means, 
but  only  by  the  free  and  personal  will  of  the 
living  God,  and  by  the  faith  of  those  whose 
sins  are  forgiven  them.  The  personal  religion 
of  the  Gospel  of  Jesus  may  indeed  be  summed 
up  in  the  words  : “ What  doth  it  profit  a man 
to  gain  the  whole  world  and  lose  his  own 
soul  ? ” 


BOOK  III 


THE  MYSTERY  OF  THE  PERSON 

CHAPTER  IX 

Jesus  and  the  Messiahskip 

Who  was  Jesus  himself,  and  who  did  he 
believe  himself  to  be  ? These  are  the  last 
questions  that  remain : the  last  and  the 

hardest.  For  if  we  have  felt  some  con- 
fidence till  now  that  on  the  whole  we 
were  standing  on  firm  ground,  in  spite  of 
many  uncertainties  of  detail,  and  in  spite  of 
the  fact  that  our  reports  of  the  sayings  of 
Jesus  are  only  at  second  hand,  at  this  point  the 
ground  begins  to  give  way  beneath  our  feet.  In 
the  reports  of  our  first  three  Gospels,  we  shall 
only  be  able  to  distinguish  with  difficulty,  and 
perhaps  often  not  at  all,  between  what  was 

the  belief  and  conviction  of  the  Christian 

1 66 


Jesus  and  the  Messiahship  167 

community  on  this  point,  and  what  was  the 
opinion  of  Jesus  himself.  At  any  rate  we 
have  definite  proof  that  here  too  the  faith  of 
his  followers  gilded  and  coloured  the  real 
image  of  Jesus.  For  the  point  of  view  from 
which  they  painted  it  was  throughout  that  of 
faith,  and  not  that  of  historical  accuracy. 

All  that  can  be  attempted  here  is  to  sum 
up  the  few  fairly  well-established  conclusions 
which  have  been  reached  as  the  result  of  long 
and  laborious  investigation.  In  so  doing  we 
must  expect  to  be  accused  by  the  one  side  of 
accepting  too  much,  and  by  the  other  of 
accepting  too  little  as  satisfactorily  estab- 
lished. Nevertheless  the  attempt  must  be 
made. 

One  of  these  conclusions,  which  seems  now 
to  be  definitely  assured,  in  spite  of  con- 
tinual discussions  in  which  it  is  still  frequently 
disputed,  is  that  Jesus  considered  himself 
to  be  the  Messiah  of  his  people.  For 
the  Gospels  this  assumption  is  of  course 
self-evident.  But  that  is  not  enough  to  secure 


i68 


Jesus 

the  position.  Every  one  of  the  Messianic 
utterances  of  Jesus  in  our  Gospels  is  disputed 
on  critical  grounds,  and  many  of  them  with 
good  reason.  But  there  is  a better  starting- 
point  for  our  contention  than  any  to  be  obtained 
by  citing  individual  passages  of  the  tradition. 
We  have  certain  knowledge  that  the  belief 
existed  from  the  very  beginning  among  the 
Christian  community  that  Jesus  was  Messiah, 
and,  arguing  backwards,  we  can  assert  that  the 
rise  of  such  a belief  would  be  absolutely  in- 
explicable if  Jesus  had  not  declared  to  his 
disciples  in  his  lifetime  that  he  was  Messiah. 
It  is  quite  conceivable  that  the  first  disciples 
of  Jesus,  who  by  his  death  and  burial  had 
seen  all  their  hopes  shattered  and  their  belief 
in  his  Messiahship  destroyed,  might  have 
returned  to  that  belief  under  the  influence  of 
their  resurrection  experiences,  if  they  had 
formerly  possessed  it  on  the  ground  of  the 
utterances  and  general  conduct  of  Jesus.  But 
it  would  be  wholly  incomprehensible  that  that 
belief  should  have  originated  in  their  hearts 


Jesus  and  the  Messiahship  169 

after  the  catastrophe,  for  in  that  case  we  must 
assume  that  those  marvellous  experiences  of 
the  Easter  days  produced  something  com- 
pletely new  in  the  disciples’  souls  by  a process 
of  sheer  magic,  and  without  any  psychological 
preparation.  And  that  we  are  unable  to 
assume  precisely  on  the  ground  of  our  strictly 
historical  point  of  view. 

From  such  a retrospective  survey  we  con- 
clude, then,  that  Jesus  must  have  regarded 
himself  in  some  form  or  other  as  the  Messiah, 
and  must  have  imparted  that  conviction  to  his 
disciples.  On  this  assumption  we  shall  have 
no  objections  to  make  against  a series  of 
otherwise  unimpeachable  testimonies  of  our 
Gospels  to  the  public  assertion  by  Jesus  of  his 
Messianic  claims. 

It  seems  then  to  be  established,  notwith- 
standing many  arguments  which  have  been 
urged  to  the  contrary,  that  at  the  end  of  his 
life  Jesus  made  his  entry  into  Jerusalem  as 
Messiah,  that  in  his  public  trial  before  the 
high  priest  he  solemnly  acknowledged  himself 


170  Jesus 

to  be  Messiah,1  and  that  Pilate  caused  the 
words,  “This  is  the  King  of  the  Jews,”  to  be 
inscribed  upon  his  cross.  By  far  the  best 
explanation  of  the  proceedings  taken  against 
him  is  that  he  was  regarded  as  a false  Messiah. 
It  will  be  recognised  more  and  more  clearly  as 
time  goes  on  that  the  criticism  which  attempts 
to  shake  these  well-established  points  of  the 
tradition  merely  succeeds  in  over-reaching  itself. 

Our  Gospel  narratives  also  give  us  an  ex- 
ceedingly valuable  piece  of  evidence  as  to 
when  Jesus  first  spoke  of  his  Messiahship  to 
the  disciples.  They  tell  us — probably  without 
themselves  realising  the  profound  significance 
of  the  event  they  narrate — that  at  Caesarea 
Philippi,  towards  the  end  of  his  Galilean 
ministry,  Jesus  put  the  question,  “ Who  say  ye 
that  I am  ? ” to  his  disciples,  and  that  Peter 
answered  with  the  confession,  “ Thou  art  the 
Christ.  ” J esus  thereupon  charged  them  strictly 
to  keep  their  knowledge  to  themselves.2  This 

1 For  the  historical  objections  to  this  scene,  see  above, 
p.  16.  2 Mark  viii.  27. 


Jesus  and  the  Messiahship  171 

solemn  and  significant  account  can  originally 
— even  if  the  fact  was  already  obscured  at  the 
time  the  Gospels  were  written — have  meant 
nothing  else  than  that  Jesus  was  here  speaking 
to  his  disciples  for  the  first  time  about  the 
secret  of  his  person,  and  that  they  on  their 
side  acknowledged  his  Messiahship  now  for 
the  first  time.  Moreover  we  have  every  right 
to  regard  this  story  as  historically  trustworthy. 
It  is  one  of  the  few  narratives  of  the  Synop- 
tists  in  which  the  indications  of  place,  and  even 
to  a certain  extent  those  of  time,1  are  given. 
It  was  from  the  outset  so  valuable  to  the  com- 
munity that  even  the  indifferent  outward 
circumstances  of  time  and  place  were  preserved. 
It  relates  something  which  could  not  possibly 
have  been  invented  by,  and  was  even  opposed 
to  the  sense  of,  the  later  community.  For  the 
latter  the  Messiahship  of  Jesus  was  the  surest, 
most  self-evident,  and  most  precious  thing 

1 The  story  is  connected,  at  any  rate  in  one  direction,  by 
Mark  ix.  2 (“after  six  days”)  with  the  transfiguration 
episode. 


17  2 Jesus 

about  him.  How  then  could  he  have  fore- 
borne  to  speak  of  it  till  towards  the  end  of  his 
life?  Wherever  the  community  forged  the 
tradition  out  of  its  own  consciousness,  it 
naturally  made  Jesus  testify  to  his  Messiah- 
ship  from  the  beginning.  Witness  the  con- 
sistent representation  of  the  fourth  Gospel,1 
and  also  occasional  statements  of  the  first  three 
Evangelists,  including  Mark,  according  to 
which  Messianic  utterances  on  Jesus’  part 
already  occur  at  the  beginning  of  his  ministry, 
in  contradiction  to  the  scene  at  Caesarea 
Philippi.2  This  paradoxical  character  of  the 
scene,  when  compared  with  the  faith  of  the 
community,  is  indeed  the  best  guarantee  of  its 
genuineness.3 

1 According  to  the  fourth  Gospel,  John  the  Baptist  is 
already  aware  that  he  is  Messiah,  as  also  are  the  first 
disciples  at  their  calling  : i.  29,  45,  49  ff. 

2 Mark  ii.  10,  19  f.,  28. 

3 I have  not  discussed  W.  Wrede’s  ingenious  repudiation 
of  these  views  in  Das  Messiasgeheimnis  in  den  Evangelien 
(1901),  because  I do  not  consider  his  position  tenable. 
The  essential  point  of  his  argument  is  that  he  seeks 
to  discover  a consistent  tendency  in  our  Gospels 


Jesus  and  the  Messiahship  173 

But  it  also  confronts  us  with  new  problems. 
Why  did  Jesus  delay  so  long  in  speaking  of 
his  Messiahship  to  the  disciples  ? Why  did 
he  then  charge  them  so  peremptorily  to  keep 
it  secret  ? And  why  did  he  to  all  appearance 
refrain  from  urging  his  claims  in  public  until 
the  very  end  of  his  life,  i.e.  probably  until  his 
entry  into  Jerusalem  ? We  can  scarcely 
assume  that  the  conviction  of  his  Messiahship 
only  gradually  dawned  in  his  own  mind 
towards  the  end  of  his  life.  In  days  when 
failure  followed  hard  on  failure,  when  his  soul 
was  filled  with  forebodings  of  suffering,  death 
and  disaster,  no  room  can  be  found  for  the 
growth  of  such  a consciousness.  Then  all  the 
force  of  his  personality  was  needed  to  enable 
him  to  cling  to  the  idea,  for  the  Messiahship 
and  suffering,  the  Messiahship  and  defeat  or 
even  death,  were  mutually  irreconcilable  pro- 

according  to  which  Jesus  intentionally  concealed  his 
Messiahship  during  his  lifetime, — a tendency  resting 
perhaps  upon  the  historical  fact  that  Jesus  never  wished 
to  be  Messiah.  The  best  refutation  of  Wrede  is  to  be 
found  in  J.  Weiss’s  Das  Hlteste  Evange/inm  (190S). 


174 


Jesus 

positions  to  the  ordinary  mind.  In  any  case 
he  must  already  have  been  sustained  by  the 
conviction  that  he  was  Messiah  by  the  time 
he  had  reached  the  height  of  his  success. 
The  question  as  to  when  it  first  arose  in  his 
mind — whether  before  or  during  the  course  of 
his  ministry — may  be  left  undecided,  though 
it  seems  to  us  highly  probable  that  the 
tradition  is  right  in  dating  Jesus’  awakening 
to  the  Messianic  consciousness  from  the 
moment  of  his  baptism,  that  is,  before  the 
opening  of  his  ministry.  For,  when  we  are 
told  that  at  his  baptism  by  John,  Jesus  saw  in 
spirit  the  heavens  open  and  heard  a voice 
crying,  “ Thou  art  my  son,”  the  original 
meaning  of  the  passage — although  possibly  the 
Evangelists  themselves  may  not  have  realised 
its  full  bearing — was  that  this  was  the  first 
awakening  of  Jesus  to  the  sense  that  he  was 
the  Son  of  God,  or  rather  the  Messiah.  Since 
we  can  discover  no  other  point  in  his  life  at 
which  the  Messianic  consciousness  first  made 
itself  felt,  we  shall  provisionally  accept  the 


Jesus  and  the  Messiahship  175 

tradition  and  assume  that  the  Messianic  idea 
filled  his  soul  from  the  beginning  of  his 
activity,  even  if  it  were  only  in  the  form  of  a 
bold  intuition. 

But  why  then  this  profound  and  almost 
timorous  reserve  ? In  my  opinion  the  answer 
to  this  question  lies  only  in  one  direction. 
Jesus  himself  laboured  under  an  insuperable 
inward  difficulty  in  the  matter.  He  must 
have  been  dominated  by  a deep  and  direct 
sense  of  the  inadequacy  of  the  Messianic  title 
for  that  which  he  felt  himself  by  his  inner- 
most convictions  to  be.  The  Messianic  idea 
was  part  of  the  national  hopes  and  the  national 
religion  of  Israel.  The  popular  expectation 
was  of  a heaven-sent  king  of  the  line  of  David, 
who  should  come  as  a mighty  ruler,  sword 
in  hand,  to  shatter  the  Gentile  nations,  to 
annihilate  Rome,  and  to  set  up  his  universal 
dominion  in  Jerusalem,  whence  he  would  then 
rule  in  wisdom  and  mercy,  filled  with  the 
spirit  of  God,  over  the  righteous  and  over  the 
prostrate  Gentiles.  Even  when  the  figure  of 


176  Jesus 

this  king  was  painted  in  supernatural  colours, 
and  the  Messiah  was  no  longer  expected  as  the 
Son  of  David,  but  as  a miraculous  apparition 
descending  from  heaven,  the  Judge  of  the 
world  clothed  in  God-like  majesty,  he  still 
remained  the  national  king  who  was  to 
destroy  the  Gentiles.  It  is  easy  to  see  how 
foreign  this  figure,  glowing  with  the  passions 
of  national  fanaticism,  must  have  been  to 
the  whole  nature  and  being  of  Jesus,  and  how 
far  from  Messianic  in  this  sense  was  his  life  and 
work.  Just  as  the  popular  ideas  of  the  King- 
dom of  God  and  of  the  Judgment  were  found 
inadequate,  when  closely  examined,  as  expres- 
sions of  the  message  which  Jesus  brought,  so 
the  Messianic  title  was  inadequate  and  even 
dangerous  as  an  expression  of  the  true 
character  of  his  personality.  While  Jesus 
could  still  speak  freely  of  the  Kingdom  of 
God  and  of  the  Judgment,  and  could  pour 
the  new  wine  into  the  old  skins,  he  found 
himself  in  an  altogether  different  position  in 
adopting  the  title  of  Messiah.  The  Kingdom 


Jesus  and  the  Messiahship  177 

and  the  Judgment  were  still  things  of  the 
future.  But  from  the  moment  that  Jesus 
publicly  assumed  the  name  of  Messiah,  he 
turned  the  future  into  the  present,  and,  as 
indeed  history  has  shown,  ushered  in  the 
decisive  final  hour.  The  objection  that 
under  these  conditions  Jesus  might  have 
adopted  a better  method  than  mere  silence, 
by  instructing  his  hearers  openly  in  the 
manner  in  which  he  wished  his  Messiahship 
understood,  shows  a failure  to  appreciate  the 
inward  delicacy  and  tenderness  of  his  per- 
plexed self-consciousness,  and,  above  all,  the 
volcanic  nature  of  the  ground  on  which  he 
stood.  An  open  claim  to  the  Messiahship  on 
Jesus’  part  would  have  brought  all  the  explosive 
material  which  had  gradually  been  fermenting 
in  the  hearts  of  the  expectant  people  to  the 
point  of  combustion,  and  must  have  banded  his 
opponents  together  in  deadly  enmity  to  his  pre- 
tensions. And  when  once  the  fanatic  spirit  of 
the  mob  was  roused  on  one  side  or  the  other, 

who  could  have  arrested  its  mad  career  ? 

12 


178  Jesus 

This  view,  however,  is  certainly  open  to  one 
objection.  Why  did  Jesus  associate  himself 
at  all  with  Messianic  hopes  which  were  so 
foreign  to  his  inmost  being ; why  did  he 
not  shun  them  altogether?  The  answer  is 
that  in  another  direction  they  were  absolutely 
necessary  to  him.  Just  as  he  could  not 
dispense  with  the  ideas  of  the  Kingdom  and 
the  Judgment  if  he  wished  to  make  himself 
intelligible  to  his  countrymen,  so  he  could 
not  dispense  with  the  Messianic  idea  if  he 
wished  to  be  intelligible  to  himself.  One 
thing  that  stands  out  in  the  personality  of 
Jesus  is  the  fact  that  he  wished  to  be  more 
than  a mere  member  of  a band,  even  if  the 
band  were  that  of  the  prophets.  He  felt 
himself  irresistibly  drawn  towards  the  extra- 
ordinary and  the  unique.  And,  as  we  know, 
he  announced  the  approach  of  the  Kingdom 
of  Heaven.  According  to  the  popular  ideal, 
however,  this  was  inconceivable  without  the 
Messiah,  and  thus  he  found  his  position  de- 
cided for  him.  For  he  could  not  be  content 


Jesus  and  the  Messiahship  179 

with  the  role  of  a forerunner.  He  felt  that  he 
stood  in  such  closeness  of  communion  with  God 
the  Father  as  belonged  to  none  before  or 
after  him.  He  was  conscious  of  speaking  the 
last  and  decisive  word ; he  felt  that  what  he 
did  was  final  and  that  no  one  would  come  after 
him.  The  certainty  and  simple  force  of  his 
work,  the  sunshine,  clearness,  and  freshness  of 
his  whole  attitude  rest  upon  this  foundation. 
We  cannot  eliminate  from  his  personality 
without  destroying  it  the  trait  of  super- 
prophetic  consciousness,  the  consciousness  of 
the  accomplisher  to  whose  person  the  flight 
of  the  ages  and  the  whole  destiny  of  his 
followers  is  finked.  - And  when  Jesus  wished 
to  give  form  and  expression  to  this  conscious- 
ness, and  thereby  to  lift  it  from  its  state  of 
fermentation  into  one  of  clearness  and  stability, 
the  only  possibility  that  presented  itself  to 
him  was  that  of  the  Messianic  idea, — of  that 
figure  of  the  kingly  consummator  standing  at 
the  end  of  time,  as  popular  imagination  had 
painted  it  with  its  earthly  colours. 


180  Jesus 

Thus  the  Messianic  idea  was  the  only  possible 
form  in  which  Jesus  could  clothe  his  inner 
consciousness , and  yet  an  inadequate  form  ; it 
was  a necessity , but  also  a heavy  burden  which 
he  bore  in  silence  almost  to  the  end  of  his  life  ; 
it  was  a conviction  which  he  could  never  enjoy 
with  a whole  heart . 


The  difficulties  with  which  Jesus  was  forced 
to  contend  will  become  still  plainer  when  we 
consider  the  particular  forms  in  which  his 
Messianic  consciousness  expressed  itself.  As 
we  have  already  indicated,  the  nature  of  the 
Messianic  hopes  at  the  time  of  Jesus  varied 
enormously,  oscillating  between  the  poles  of  a 
purely  earthly  and  a supernatural  conception. 
Thus  the  best  answer  to  the  question,  what 
exact  image  Jesus  formed  in  his  own  mind  of 
his  Messiahship,  will  be  found  by  turning  our 
attention  to  the  Messianic  titles  and  attributes 
which  he  was  wont  to  confer  upon  himself. 
Yet  in  reality  there  is  only  one  such  title 
which  enters  seriously  into  consideration.  He 


182 


Jesus 

practically  deprecated  the  name  “ Son  of 
David,”  which  expressed  the  more  earthly 
side  of  the  Messianic  hopes,1  although  he 
may  occasionally  have  allowed  it,  as  the 
tradition  states,  from  the  mouth  of  a third 
person.2  Nor  did  he  use  the  more  general 
title  “ Son  of  God,”  which  has  its  origin  in 
certain  words  of  the  Old  Testament,  as  a title 
proper.  The  heavenly  voice  at  his  baptism, 
says  the  tradition,  cried  “Thou  art  my  son,” 
and  Jesus  answered  the  high  priest’s  question, 
“ Art  thou  the  Son  of  God  ? ” in  the  affirm- 
ative.3 But  when  he  himself  rejoices  that  “ no 
one  knoweth  the  Son,  save  the  Father ; neither 
doth  any  know  the  Father,  save  the  Son,  and 

1 The  meaning  of  Mark  xii.  35  ff.  is  a denial  of  the  idea 
that  the  Messiah  must  be  the  Son  of  David. 

2 Mark  x.  47 ; xi.  10. 

3 It  may  be  well  to  emphasise  the  fact  that  in  the  time 
and  milieu  of  Jesus  the  term  “Son  of  God”  meant  simply 
“ God’s  chosen  one,”  i.e.  the  Messiah.  It  should  never  be 
connected  (as  it  still  is  so  often  by  the  orthodox  mind) 
with  the  dogmas  of  the  miraculous  birth  and  the  Eternal 
Son,  even  though  the  title  may  already  have  borne  a 
deeper  meaning  in  the  eyes  of  our  Evangelists,  who  were 
writing  from  the  standpoint  of  the  Christian  community. 


The  Son  of  Man  183 

he  to  whom  the  Son  willeth  to  reveal  him,” 1 the 
antithesis  between  Father  and  Son  here  shows 
that  the  word  “ Son  ” is  not  meant  in  the  sense 
of  a title.  No,  according  to  the  tradition  of 
our  Gospels  there  is  but  one  title — though 
that  one  is  of  the  utmost  importance — 
which  Jesus  certainly  applied  to  himself:  that 
of  the  Son  oj  Man . In  a large  number  of 
passages  Jesus  speaks  of  himself  in  the  third 
person  as  the  “ Son  of  Man.” 

This  term  places  us  again  before  a difficult 
and  far-reaching  problem,  to  which,  especially 
in  recent  times,  an  immense  amount  of  labour 
has  been  devoted.  We  shall  again  endeavour 
to  present  our  readers  with  the  conclusions 
which  have  to  some  extent  been  established 
and  accepted.  Two  pretty  generally  recognised 
principles  will  serve  as  starting-points.  First, 
it  is  now  admitted  by  the  majority  of  scholars 
that  the  designation  “ Son  of  Man  ” is  a true 
Messianic  title . Almost  everywhere  that 

Jesus  calls  himself  the  Son  of  Man  in  our 


1 Matt.  xi.  27. 


184  Jesus 

Synoptic  tradition  there  follows  some  saying 
which  refers  to  his  specifically  Messianic 
dignity,  or  at  least  to  the  unique  position  and 
destiny  of  his  person.1  Thus  it  occurs  in 
connection  with  utterances  about  his  future 
coming  in  glory  to  judge  the  world,  or  about 
the  miraculous  powers  which  he  was  already 
exercising  upon  earth  ; and  in  contrast  to  this 
we  are  told  that  the  Son  of  Man  must  suffer 
and  die  and  must  for  the  present  live  in 
lowliness.  Always,  however,  the  title  serves 
to  emphasise  something  extraordinary,  some- 
thing that  applies  only  to  his  own  person  in 
its  peculiar  calling.  The  second  principle,  on 
the  other  hand,  is  that,  etymologically  speaking, 
the  title  “ Son  of  Man,”  as  spoken  in  Aramaic, 
means  neither  more  nor  less  than  the  word 
“ Man.”  It  was  impossible  to  make  any 
distinction  between  the  phrases  “ Son  of 
Man”  and  “Man”  in  the  Aramaic  dialect, 
so  that  it  is  quite  possible  that  in  occasional 

1 See  esp.  Mark  ii.  10,  28;  viii.  31,  38;  ix.  9,  12,  31  ; 
x.  33,  45 ; xiii.  26  f. ; xiv.  62. 


The  Son  of  Man  185 

passages  where  this  title  appears  in  our  Gospels, 
Jesus  did  not  intend  to  speak  of  himself  as 
the  Son  of  Man,  but  only  of  man  in  general.1 
It  is  indeed  only  from  the  sense  and  emphasis 
of  any  given  saying  that  the  difference  can  be 
ascertained. 

If,  however,  the  term  “ Son  of  Man  ” is  held 
on  the  one  hand  to  be  a Messianic  title,  and 
on  the  other  is  found  to  be  synonymous  with 
the  colourless  word  “ man,”  we  must  conclude 
that,  if  Jesus  did  apply  this  designation  to 
himself,  he  was  merely  adopting  thereby  a 
previously  coined  Messianic  term,  which  was 
already  endowed  with  a special  meaning.  The 
most  ordinary  word  can,  when  used  termino- 
logically,  acquire  a special  meaning  which  does 
not  belong  to  it  intrinsically,  but  is  as  it  were 
arbitrarily  bound  up  with  it.  We  shall  now 
have  to  inquire,  therefore,  whether  the  Judaism 
of  that  day  was  not  already  acquainted  with  a 
title  of  “ the  Man  ” for  the  Messiah,  and  further, 

1 One  of  the  obvious  instances  is  Mark  ii.  28  (and 
possibly  ii.  10). 


i86 


Jesus 

what  ideas  it  embodied  in  that  title.  And  in 
effect  we  find  that  the  literature  of  later  Judaism 
yields  the  answer  to  the  riddle.  In  some  of 
these  writings  the  coming  Messiah  is  spoken  of 
as  “ one  like  unto  a man,”  or  even  simply  as 
“ the  Man.”  The  expression  occurs  with  par- 
ticular frequency  in  the  so-called  Similitudes  of 
the  Book  of  Enoch,  a decidedly  Jewish  docu- 
ment of  the  middle  of  the  first  century  a.d.  But 
above  all  the  famous  passage  in  Daniel  (vii.  13) 
— “And  behold,  there  came  with  the  clouds 
of  heaven  one  like  unto  a son  of  man  . . . 
and  there  was  given  him  dominion  and  glory 
and  a kingdom  ” — was  generally  interpreted  as 
early  as  the  time  of  Jesus  as  referring  to  the 
personal  Messiah,  although  the  author  of  the 
Book  of  Daniel  himself  perhaps  only  wished  it 
to  be  understood  as  a symbol  of  the  people  of 
Israel.  In  short,  the  title  “ Man  ” or  “ Son  of 
Man  ” for  the  Messiah  was  already  in  existence. 

How  it  arose  and  what  it  originally  meant 
we  need  not  here  trouble  ourselves  to  inquire. 
Jesus  himself  did  not  inquire,  but  merely  took 


The  Son  of  Man  187 

over  the  title  as  he  found  it.  It  is,  however, 
of  interest  to  note  that  this  title  represents  a 
perfectly  definite  conception  of  the  Messiah. 
This  Messianic  Man  is  no  longer  the  earthly 
king  of  the  line  of  David,  as  popular  imagina- 
tion painted  him ; he  is  a supernatural  figure, 
he  comes  down  from  heaven,  he  was  with 
God  from  the  beginning  of  the  world,  he  appears 
in  the  splendour  of  his  divine  glory,  and  he  is 
actually  the  Judge  of  the  world,  thus  displacing 
God  Himself  from  that  position.  In  adopting 
this  title,  therefore,  Jesus  had  a purpose  in 
view ; by  its  use  he  could  define  his  Messianic 
claims  more  narrowly  and  could  brush  aside 
the  coarser  popular  and  national  ideas  of  the 
Messiah  as  the  Son  of  David ; he  could  in  fact 
set  up  his  claim  to  be  Messiah  in  the  super- 
natural sense  of  the  Son  of  Man. 

Here  we  must  pause  to  consider  certain 
critical  objections  which  have  recently  been 
urged  with  ever-increasing  force,  and  are  indeed 
partially  justified.  Many  critics  have  expressed 
the  view  that  Jesus  never  did  adopt  the  title 


1 8 8 


Jesus 

“ Son  of  Man,”  and  that  it  merely  represents 
the  later  tradition  of  the  community.  Where 
Jesus  simply  spoke  in  the  first  person,  they 
consider  that  the  Christian  tradition  inter- 
polated the  title  “ Son  of  Man.”  It  is  not 
unjustly  argued  that  this  continual  speaking 
in  the  third  person  seems  unnatural  in  the 
mouth  of  Jesus,  and  inconsistent  with  the 
plainness  and  simplicity  of  his  speech  in  other 
respects.  More  than  this,  it  is  pointed  out  that 
a comparison  between  our  first  three  Gospels 
actually  proves  that  in  many  places  the  title 
“ Son  of  Man  ” was  inserted  by  the  later 
Evangelist,  where  originally  there  had  only 
stood  the  word  “ I.” 1 Finally,  it  has  been  asked 
how  it  was  possible  to  ascribe  to  a human 
being  living  the  ordinary  life  of  man  on  earth 
these  apparently  fantastic  claims  to  the  dignity 
of  the  Son  of  Man.  For  it  must  not  be  for- 
gotten that  the  Jewish  conception  of  the  Man- 
Messiah  embraced  within  itself  the  claims  to 

1 One  of  the  best  examples  is  afforded  by  Matt.  xvi.  1 3 
as  compared  with  Mark  viii.  27. 


The  Son  of  Man 


189 

pre-existence  and  the  judgeship  of  the  world, 
whereas,  according  to  the  surest  tradition  of 
our  earliest  Gospels,  it  never  occurred  to  Jesus 
to  attribute  a primaeval  existence  to  himself, 
and  whereas  we  have  good  reason  to  assert,  as 
we  shall  see  below,  that  Jesus  never  made  any 
claim  to  be  the  future  Judge  of  the  world, 
although  our  first  three  Gospels,  following  the 
belief  of  the  community,  certainly  represent 
him  as  making  it. 

These  objections  are  partially  right,  and  in 
face  of  them  we  shall  only  be  able  to  maintain 
the  assertion  that  Jesus  did  call  himself  the 
Son  of  Man  with  certain  reservations. 

We  must  in  fact  go  a little  further  back  in 
order  to  obtain  a clearer  view.  Our  Gospel 
tradition  itself  will  set  us  on  the  right  road, 
albeit  not  without  some  contradictions  and 
inconsistencies.  Roughly  speaking,  then,  it 
may  be  said  that  it  places  the  utterances  about 
the  Son  of  Man  towards  the  end  of  the  life  of 
Jesus.1  And  it  shows  us  with  unmistakable 

1 See  the  passages  in  Mark  cited  above,  p.  184. 


190  Jesus 

clearness  that  the  idea  of  the  Son  of  Man  was 
intimately  connected  in  his  mind  with  the 
dawning  conviction  of  suffering  and  death. 
The  sayings  about  the  return  of  the  Son  of 
Man  in  glory  are  balanced  with  remarkable 
closeness  by  the  prophecies  that  he  must 
suffer  and  die.1  It  is  true  that  the  gravest 
critical  objections  have  been  raised  against 
these  prophecies.  It  has  been  argued  that 
they  appear  in  a very  monotonous  way,  and 
that  they  are  in  reality  no  more  than  a greatly 
abridged  account  of  the  Passion  given  in  pro- 
phetic form.  Nothing  would  have  been  more 
natural  and  more  conceivable  than  that  the 
Christian  community  should  not  have  tolerated 
the  idea  that  death  overtook  their  Lord  un- 
awares, and  should  therefore  have  put  into  his 
mouth  detailed  prophecies  as  to  his  future 
destiny.  One  fragment  of  the  tradition,  how- 
ever, forms  an  impassable  barrier  to  these  con- 
tentions— the  scene  of  Gethsemane,  which  no 
follower  could  have  invented,  and  which  bears 

1 Mark  viii.  31  (38);  ix.  9,  12,  31  ; x.  33. 


The  Son  of  Man 


191 


within  itself  the  stamp  of  genuine  history. 
That  scene  shows  that  Jesus  was  not  surprised 
by  his  fate,  but  on  the  contrary  that  he  went 
to  meet  it  with  a full  and  complete  conscious- 
ness of  what  lay  before  him.  Here  we  have 
no  longer  a mere  vague  foreboding,  but  know- 
ledge reaching  almost  to  the  point  of  certainty. 
From  the  scene  of  Gethsemane,  however,  we 
can  argue  backwards.  Such  a clear  vision  of 
his  fate  and  such  resignation  to  the  Will  of 
God  can  only  have  been  won  gradually  by 
sharp  hrsvard  conflict.  Stronger  and  stronger 
forebodings  must  have  invaded  his  soul  long 
before  Gethsemane.  Nor  indeed  could  it  have 
been  otherwise.  As  the  non-success  of  his 
efforts  among  his  own  people  became  more 
and  more  evident,  as  the  conviction  grew  that 
that  people  was  hastening  along  the  road  to 
destruction,  rejected  of  God,  so  the  goal  of 
his  own  life  must  have  grown  darker  and 
darker,  and  the  presentiment  ever  stronger  that 
his  labours  would  end  in  calamity.  It  is  quite 
possible  and  even  probable  that  Jesus  spoke  to 


192 


Jesus 

his  disciples  during  his  last  days  in  Galilee  of 
his  dark  and  bitter  forebodings.  If,  as  must 
be  admitted,  the  Gospel  tradition  has  obliter- 
ated almost  every  individual  and  convincing 
touch  from  its  monotonously  repeated  pro- 
phecies, there  are  still  a few  passages  in  which 
some  piece  of  original  and  uninventable  tra- 
dition lingers.1  But  however  that  may  be,  it 
is  enough  for  us  to  know  that  we  have  good 
reasons  for  upholding  the  historical  truth  of 
the  prophecies  of  suffering  and  death. 

And  herewith  we  shall  arrive  at  a final 
understanding  of  Jesus’  conceptions,  or,  let  us 
say,  his  auguries,  concerning  the  Son  of  Man. 
It  is  in  this  connection  that  they  find  their 
true  place.  In  face  of  the  threatening  doom 
of  final  failure,  Jesus  clung  fast  to  the  Danielic 
prophecy  of  the  Son  of  Man,  and  applied  it  to 
himself.  The  form  in  which,  with  death  and 
failure  before  his  eyes,  he  still  maintained 
his  faith  in  his  cause  and  in  his  God,  was  to 
declare  to  himself,  his  friends,  and  his  foes  that 

1 Mark  viii.  31  f. ; x.  32. 


The  Son  of  Man 


193 


after  his  death  he  would  return  in  glory  as 
the  Son  of  Man  upon  the  clouds  of  heaven. 

This  gives  us  the  necessary  limitations 
within  which  it  is  possible  to  maintain  the 
use  by  Jesus  of  the  title  “Son  of  Man”; 
and  with  them  the  objections  raised  above 
disappear  of  their  own  accord.  The  title 
“ Son  of  Man  ” cannot  have  been  used  as  a 
regular  and  constant  self-designation  by 
Jesus.  Not  until  the  end  of  his  life,  and  then 
only  briefly  and  sparingly,  did  he  adopt  the 
name.  Probably  he  did  not  speak  of  his  hopes 
in  that  respect  with  any  greater  certainty,  but 
rather  in  the  same  dark,  allusive,  and  forebod- 
ing terms  as  he  employed  when  speaking  of 
his  death,  his  sufferings,  or  his  failure. 

The  stereotyped  way  in  which  the  Synop- 
tists  represent  Jesus  as  using  the  title  “ Son 
of  Man  ” is  not  historical.  There  speaks,  not 
the  earthly  Jesus,  but  the  dogmatic  conviction 
of  his  followers.  Yet  this  constantly  repeated 
use  of  the  title  by  the  tradition  is  best  ex- 
plained on  the  supposition  that  it  is  based  on 

13 


194 


Jesus 

a few  genuine  words  of  Jesus,  while  the  fact 
that  the  mysterious  title  never  appears  in  the 
narrative  part  of  the  Gospels,  but  always  in 
the  sayings  of  Jesus,  would  otherwise  have 
no  explanation.  The  process  by  which  it 
gradually  spread  from  these  few  passages 
of  genuine  tradition  into  so  many  of  the 
words  of  Jesus  would  then  be  partially 
revealed  by  the  Gospels  themselves.  Nor 
can  we  regard  his  own  use  of  the  title  as 
artificial,  when  we  consider  that  it  was  only 
at  rare  moments  of  the  deepest  emotion, 
when  the  super-earthly  figure  of  the  Messiah 
rose  before  his  soul  like  a new  and  strange 
apparition,  that  he  spoke  of  himself  in  these 
terms.  Finally,  if  Jesus  only  caught  at  the 
idea  of  the  Son  of  Man  in  this  semi-prophetic 
way,  it  would  be  easy  to  understand  why 
he  did  not  adopt  its  full  content,  including 
the  ideas  of  pre-existence  and  of  his  own 
Judgeship  of  the  world ; to  him  the  idea 
of  the  Son  of  Man  meant  only  one  thing — 
his  return  in  glory. 


Tortuous  paths  are  these  that  we  have  tried 
to  follow  in  the  soul-life  of  Jesus,  and  hence 
it  is  but  dimly  and  uncertainly  that  we  have 
been  able  to  trace  them.  One  thing  only 
stands  out  still  more  clearly  than  before — 
how  insufficient  and  even  dangerous  to  the 
true  being  of  Jesus  were  these  Messianic 
ideas.  The  expectation  at  which  his  brood- 
ings  finally  landed  him,  that  he  would 
return  in  the  immediate  future  upon  the 
clouds  of  heaven,  surrounded  by  his  angels — 
how  foreign  it  sounds  to  us ! History  itself, 
with  its  irrevocably  different  course,  has 
stepped  in  here,  sifting  and  winnowing. 

And  yet  we  must  not  forget  that  behind 
195 


ig6  Jesus 

this  transient  form  a lofty  and  eternal  truth 
lies  hidden.  The  idea  of  the  Son  of  Man 
was  the  outward  means  by  which  Jesus  rose 
superior  to  his  fate,  and  enabled  himself, 
and  above  all  his  disciples,  to  hold  fast  to 
their  faith  in  his  person  and  his  cause  even 
beyond  the  grave.  This  adoption  of  the  idea 
of  suffering  and  death  side  by  side  with  his 
personal  conviction — which  still  remained 
unshaken — that  he  was  called  and  sent  by 
God,  was  a truly  immense  achievement, 
precisely  because  the  form  in  which  he  held 
the  conviction  of  his  divine  mission  was 
that  of  the  Messianic  consciousness.  There 
was  something  horrible  and  unheard-of  about 
the  idea  of  a suffering  and  dying  Messiah  to 
the  minds  of  Jesus’  contemporaries.  Nor 
could  he  find  it  expressed  anywhere  in  the 
Old  Testament.  No  one  in  all  the  centuries 
gone  by  had  found  it  there ; nor  could  it  have 
been  taken  thence,  for  the  simple  reason  that 
the  Old  Testament  did  not  contain  it.  It 
was  only  through  their  faith  in  the  Crucified 


Conclusion  197 

One  that  his  followers  afterwards  read  it 
into  the  fifty-third  chapter  of  Isaiah.1  No, 
Jesus  was  left  to  face  the  dark  ways  of  God 
and  an  enormous  task  alone.  He  had  so  to 
ennoble  and  to  transfigure  suffering  and 
failure,  the  abominations  of  Judaism,  that 
they  could  become  the  crown  of  all  that  his 
followers  believed  of  their  Messiah.  He  had 
to  conquer  a new  world  which  was  closed  to 
Israel,  but  within  which  Paul,  the  quondam 
Jew,  could  exultingly  cry  a generation  later, 
“ We  rejoice  in  our  sufferings  ” ; which  Goethe 
meant  when  he  spoke  of  the  sanctity  of 
sorrow  revealed  by  Christianity.  Jesus 
accomplished  the  task  partially  by  means  of 
the  idea  of  the  Son  of  Man.  You  cannot 
make  an  omelette  without  breaking  eggs. 
Yet  this  idea  of  a swiftly  approaching  out- 
ward glory  was  not  the  factor  which  rendered 
possible,  but  only  facilitated,  his  bold  act  of 

1 This  chapter  is,  at  any  rate  in  its  orignal  sense,  not 
Messianic,  however  various  the  interpretations  which  it 
now  permits. 


198  Jesus 

faith.  The  foundation  of  his  new  thoughts 
and  convictions  lay  deeper,  in  the  relations  of 
personal  trust  between  himself  and  his  Father. 
Because  Jesus  accepted  his  destiny  as  coming 
direct  from  the  hand  of  God,  because  he  went 
the  dark  way  in  the  spirit  of  the  Psalmist — 
“Nevertheless  will  I remain  with  thee,  and 
thou  holdest  me  with  thy  right  hand,” — 
therefore  he  rose  above  his  fate,  therefore 
he  could  wed  the  thought  of  death  with  the 
conviction  that  he  was  in  a peculiar  sense 
God’s  envoy.  Not  in  his  utterances  about 
the  Son  of  Man,  but  in  Gethsemane  do  the 
calm,  deep  grandeur  and  the  sure  foundation 
of  his  life  reveal  themselves. 

The  same  holds  good  of  the  whole  Messianic 
consciousness  of  Jesus ; it  was  the  form  in 
which  an  eternal  meaning  clothed  itself.  We 
have  already  shown  why  the  title  of  Messiah 
was  necessary  to  Jesus  in  its  general  aspect, 
apart  from  certain  details:  because  it  alone 
coincided  with  his  consciousness  of  his  own 
unique  position  and  super-prophetic  signi- 


Conclusion 


199 

ficance.  Let  us  contemplate  for  a moment 
this  sovereign  sense  of  leadership  by  which 
Jesus  was  possessed,  and  the  inimitable  sure- 
ness with  which  it  unfolded  itself  in  every 
direction.  He  knew  how  to  value  the 
authorities  of  the  past,  but  he  placed  himself 
above  them.  He  was  of  more  account  than 
kings  and  prophets,  than  David,  Solomon, 
and  the  Temple.1  The  tradition  of  the  elders 
he  met  with  his  “But  I say  unto  you,”  and 
even  Moses  was  not  an  authority  to  whom  he 
gave  unqualified  submission.  As  with  the 
past,  so  too  the  present  bowed  before  him. 
John  the  Baptist  he  thought  the  greatest 
among  the  sons  of  men,  yet  it  was  not  Jesus 
who  put  the  question,  “Art  thou  he  that 
cometh  ? ” to  John,  but  John  to  Jesus,  and  he 
answered  the  inquiry  with  a veiled  though  yet 
distinct  affirmative.  In  a time  of  confusion 
and  perplexity  and  of  the  appearance  of  many 
false  Messiahs,  his  own  confidence  reared  itself 
proudly  and  boldly : “ None  knoweth  the  Son, 

1 Luke  x.  23  f. ; Matt.  xii.  6,  41  f. ; Mark  ii.  25  f. 


200 


Jesus 

save  the  Father;  neither  doth  any  know  the 
Father,  save  the  Son.”1  He  possessed  the 
simple  greatness  that  won  the  hearts  of  the 
simple  men  and  women  of  the  people.2  Wher- 
ever he  showed  himself  his  person  inspired  un- 
limited trust  and  lofty  enthusiasm,  and  a faith 
which  made  the  impossible  easy  and  lifted  him 
and  his  surroundings  into  an  unfamiliar 
wonder-world.  In  controversy  he  was  a rock 
of  strength.  His  hottest  and  noblest  wrath 
was  united  with  the  serenest  calm.  He  was 
invulnerable  in  dispute  and  ever  victorious. 
Whom  he  attacked  he  branded  for  all  eternity  ; 
what  he  respected  he  made  eternally  precious. 
He  turned  the  word  Pharisee  into  a term  of 
reproach,  and  exalted  the  despised  Samaritan. 
The  outcast  and  rejected  he  raised  with 
his  wonderful  power  and  set  them  on  firm 
ground.  He  could  venture  into  a world  full 
of  dirt  and  evil  repute  because  he  himself 
was  strong  and  pure  and  free.  He  riveted 
his  disciples  to  himself  as  no  one  before  or 
1 Matt.  xi.  27.  2 Luke  xi.  27  f.  ; xiv.  15  f. ; xix.  1 f. 


Conclusion 


201 


since  has  ever  riveted  his  followers.  He  set 
them  the  alternative  of  all  or  nothing,  and 
they  obeyed : “ Master,  we  have  left  all  for 
thy  sake.”1  He  allowed  no  looking  back,  no 
consideration  even  for  the  strongest  claims  of 
piety.  He  had  higher  tasks  to  set  them.  He 
could  dare  to  say,  “ If  any  man  cometh  unto 
me,  and  hateth  not  his  own  father  and  mother 
and  wife  and  children  and  brethren  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  my 
disciple.”2  In  the  days  of  failure  and  dark 
foreboding  he  tightened  the  bonds  between 
himself  and  his  disciples  still  more  closely. 
He  demanded  of  them  a never-ceasing  faith- 
fulness down  to  death  itself,  and  a steadfast 
affirmation  of  his  cause  and  his  person. 
“ Everyone  who  shall  confess  me  before  men, 
him  will  I also  confess  before  my  Father 
which  is  in  heaven.”3  Such  words  either 
come  from  thoughtless  presumption  or  from 
the  very  highest  strength  and  confidence. 
History  has  decided  for  the  latter. 

1 Mark  x.  28.  2 Luke  xiv.  26.  3 Matt.  x.  32. 


202 


Jesus 

Yet  with  all  this — and  here  we  touch  the 
culminating  point — he  never  overstepped  the 
limits  of  the  purely  human.  The  almighty 
God  remained  before  his  eyes  a sublime  and 
lofty  presence;  he  did  not  presume  to  place 
himself  at  His  side.  When  he  riveted  his 
disciples’  souls  to  his  own,  he  did  so  because 
he  wished  to  lead  them  on  and  beyond  to  the 
living  God.  He  wished  to  be  the  way  to  the 
heavenly  Father,  not  the  goal  itself.  He  drew 
a sharp  dividing  line  between  God  and  him- 
self. “None  is  good  save  *one,  even  God,” 
he  said,  so  placing  himself  on  the  side  of 
struggling  humanity.1  He  came  to  the  baptism 
of  repentance  and  forgiveness  of  sins  as  given 
by  the  Baptist.  To  the  woman  out  of  the 
multitude  who  pressed  her  impetuous  homage 
upon  him,  he  answered : “ Yea,  rather,  blessed 
are  they  that  hear  the  word  of  God , and  keep 
it.”2  “ Whosoever  shall  do  the  will  of  God” 

he  cried,  “the  same  is  my  brother  and  sister 
and  mother.”3  He  never  demanded  faith  in 

1 Mark  x.  18.  2 Luke  xi.  28.  8 Mark  iii.  35. 


Conclusion 


203 

himself  as  he  demanded  faith  in  God.  In  all 
his  parables — the  most  genuine  part  of  his 
sayings  that  we  possess^he  places  man  in 
direct  relation  with  the  living  God,  while  he 
himself  retires  completely  into  the  background. 

Nevertheless,  in  appropriating  the  idea  of 
the  Son  of  Man,  he  seems  almost  to  overstep 
the  boundary.  Yet  he  did  not  thereby  place 
himself  on  a level  with  God.  Above  all  he 
did  not  lay  claim  to  the  Judgeship  of  the 
world,  although  that  conception  was,  strictly 
speaking,  included  in  that  of  the  Son  of  Man. 
It  is  true  that  in  the  narratives  of  our  Gospels 
the  opposite  seems  to  be  the  case.  But  it  is 
inconceivable  that  Jesus,  who  stamped  the 
fear  of  that  almighty  God  who  had  power  to 
damn  body  and  soul  together  upon  the  hearts 
of  his  disciples  with  such  marvellous  energy,1 
and  who  could  speak  of  that  fear  because  he 
shared  it  to  the  bottom  of  his  soul,  should 
now  have  arrogated  to  himself  the  Judgeship 
of  the  world  in  the  place  of  God.  This  is 

1 See  above,  pp.  110  f. 


204 


Jesus 

an  instance  of  the  faith  of  the  community 
working  upon  the  tradition.  The  progressive 
development  of  a single  saying  which  is  re- 
ported in  five  passages  of  our  Gospels  may 
serve  to  make  this  clear.  Matthew  alone  gives 
the  primitive  version:  “Everyone  who  shall 
confess  me  before  men,  him  will  I also  confess 
before  my  Father  which  is  in  heaven.  But 
whosoever  shall  deny  me  before  men,  him  will 
I also  deny  before  my  Father  which  is  in 
heaven.”1  Mark  already  modifies  the  saying 
thus : “ Whosoever  shall  be  ashamed  of  me 
and  of  my  words  . . . the  Son  of  man2  also 
shall  be  ashamed  of  him,  when  he  cometh  in 
the  glory  of  his  Father  with  the  holy  angels.”3 
And  finally,  in  the  passage  corresponding  to 
Mark’s,  Matthew 4 has  the  still  more  compre- 
hensive utterance : “ For  the  Son  of  man  shall 

1 Matt.  x.  32. 

2 Observe  here  also  the  encroachment  of  the  title  “ Son 
of  Man.” 

3 Mark  viii.  38. 

4 The  first-quoted  saying  of  Matthew  belongs  to  the 
so-called  Logia  document. 


Conclusion 


205 


come  in  the  glory  of  his  Father  with  his 
angels ; and  then  shall  he  render  unto  every 
man  according  to  his  deeds.”1  Thus  as  the 
tradition  was  handed  down  by  his  community, 
Jesus  was  gradually  removed  from  the  position 
of  a simple  witness  for  his  followers  before 
God’s  tribunal  to  that  of  the  actual  Judge  of 
the  world.  Supported  by  this  piece  of  evidence, 
we  shall  be  justified  in  holding  all  those 
passages  in  which  Jesus  appears  as  the  Judge 
of  mankind  to  be  the  dogmatism  of  the 
Christian  community  and  not  the  opinion  of 
Jesus  himself. 

Finally,  this  most  human  picture  is  crowned 
by  suffering  and  death.  We  have  already  seen 
how  Jesus  rose  above  his  fate  by  his  infinite 
trust  in  a heavenly  Father,  and  how  he  fused 
the  idea  of  suffering  into  his  Messianic  con- 
sciousness. But  here  the  question  arises, 
whether  he  also  assigned  any  special  purpose 
and  significance  to  his  death.  We  can  no 

1 Matt.  xvi.  27,  and  besides  the  above-quoted  passages, 
the  same  saying  occurs  in  Luke  viii.  25  and  xii.  8 f. 


206 


Jesus 

longer  decide  this  question  with  any  certainty. 
Practically  only  two  passages  in  our  Gospel 
tradition  need  be  considered  with  regard  to 
it : first,  the  saying  that  the  Son  of  Man  came 
to  give  his  life  a ransom  for  many,1  and 
secondly,  the  institution  of  the  Last  Supper. 
In  the  present  state  of  our  knowledge,  how- 
ever, we  shall  unfortunately  be  obliged  to  give 
up  all  hope  of  ascertaining  the  original  meaning 
of  the  Last  Supper.  In  any  case,  a justifiable 
and  widespread  doubt  has  again  been  raised  in 
recent  times  as  to  whether  that  solemn  action 
of  Jesus  at  his  last  meal  with  the  disciples  had 
anything  directly  to  do  with  the  thought  of 
his  death.  Only  one  thing  is  probably  certain, 
that  at  the  original  Supper  Jesus  did  not  mean 
to  institute  a sacrament  in  the  Catholic, 
Lutheran,  or  Calvinistic  sense.  The  Last 
Supper  may  therefore  be  left  out  of  account 
for  our  present  purpose,  and  thus  only  a single 
saying  (Mark  x.  45)  remains  to  be  considered. 
But  in  view  of  the  nature  of  our  tradition  it 


1 Mark  x.  45. 


Conclusion 


207 


is  impossible  to  construct  anything  upon  an 
isolated  saying  of  this  sort.  It  is  also  improb- 
able on  general  grounds  that  Jesus  should  have 
asked  himself  the  purpose  of  his  suffering 
and  death  at  all,  if,  as  we  believe,  his  thoughts 
about  his  future  destiny  remained  doubtful 
and  perplexed  until  the  hour  of  Gethsemane. 
It  is  certainly  possible  that  he  interpreted  his 
death  dimly  and  prophetically  as  a ransom  for 
many.  As  the  Jewish  tradition  made  the 
martyr-brothers  of  the  Maecabean  rising  re- 
peatedly express  in  their  prayers  the  thought 
that  their  unmerited  suffering  must  appease 
the  wrath  of  God  against  his  people,  so  Jesus 
may  also  have  caught  at  this  idea  and  have 
expressed  the  hope  that  through  his  suffering 
the  wrath  of  God  against  the  multitude  (of 
Israel)  might  be  appeased.  And  indeed  a deep 
and  eternal  truth  lies  hidden  in  this  faith  in 
the  vicarious  suffering  of  the  righteous  and  the 
infinite  value  of  martyrdom.  But  we  can  no 
longer  see  clearly  in  this  matter.  One  thing 
only  is  certain,  that  Jesus  never  conceived  or 


208 


Jesus 

expressed  the  thought  that  God’s  forgiveness 
of  sins  depended  absolutely  upon  his  own 
sacrificial  death  or  upon  the  vicarious  atone- 
ment rendered  by  his  death.  The  parable  of 
the  Prodigal  Son  and  the  unqualified  certainty 
with  which  he  constantly  proclaimed  the 
omnipresent,  merciful,  and  sin-forgiving  God 
emphatically  protest  against  such  a view. 

The  Christian  Church,  in  brooding  over  the 
death  of  her  Lord,  has  continued  throughout 
the  centuries  to  seek  some  special  purpose  in 
it,  lying  outside  the  mere  bodily  death  of 
Jesus.  In  her,  that  is  to  say  in  Paul,  whose 
spirit  gave  the  direction  to  centuries  of  de- 
velopment, the  Jewish  feeling  that  suffering 
and  defeat  were  shameful,  ignominious,  and 
abhorrent,  a problem  which  demanded  special 
explanation,  continued  to  operate  in  this  one 
particular.  I believe  that  we  shall  be  nearer  to 
the  spirit  of  Jesus  if  we  wholly  abandon  these 
specialised  views  of  his  death.  For  us  his 
suffering,  crucifixion,  and  death  are  the  crown 
and  consummation  of  his  life.  We  cannot 


Conclusion 


209 


conceive  any  ending  to  the  life  of  Jesus  grander, 
more  powerful,  or  even  other  than  it  actually 
was.  The  cross  and  the  crown  of  thorns  do 
but  complete  his  figure,  and  lift  it  far  above 
those  of  the  other  founders  of  religions. 
Only  by  walking  the  appointed  path  of 
sorrow  in  silence  and  simplicity,  without 
pretension  and  without  faltering,  in  undimin- 
ished trust  in  his  heavenly  Father,  in  the 
unbroken  conviction  of  his  own  divine 
mission,  did  he  render  his  highest  service. 
Only  so  did  he  reveal  the  new  moral  world, 
ennoble  suffering  and  defeat,  and  create  the 
“worship  of  sorrow”  and  the  faith  in  the 
eternal  value  of  martyrdom.  Only  here  did 
he  reach  his  consummation  as  leader  of  the 
ages  and  nations  to  God. 

Leader  of  the  ages  and  nations  to  God, — 
for  death  and  the  grave  could  not  hold  his 
person  and  his  spirit.  The  days  of  the 
Passion  were  followed  by  Easter  in  the 
disciples’  hearts,  and  with  the  tidings  that 
their  Lord  had  risen  again  and  was  alive 

14 


210 


Jesus 

they  founded  the  first  Christian  community. 
What  the  disciples  actually  experienced  in 
those  Easter  days  belongs  not  to  an  account 
of  Jesus’  life  and  personality,  but  to  the  history 
of  the  primitive  Church.  One  thing,  how- 
ever, must  be  said  in  conclusion  of  this  brief 
sketch,  in  order  that  we  may  judge  the  life  of 
Jesus  by  the  proper  standard.  The  manner 
in  which  they  experienced  these  impressions 
belongs  to  the  outward  and  passing  form. 
But  the  inmost  substance  of  their  Easter 
visions  was  that  the  figure  of  their  Lord 
and  Master  appeared  again  before  their 
mental  eyes,  clad  in  all  the  strength  and 
splendour  in  which  they  had  known  it  upon 
earth,  yet  now  transfigured  and  freed  from 
the  chances  and  changes  of  our  mortal  life. 
It  was  that  figure  itself,  and  no  experience 
of  an  outward  nature,  that  compelled  their 
souls,  when  they  declared  that  their  Lord 
lived  again  and  would  be  with  them  alway, 
even  unto  the  end  of  the  world. 

To  this  the  history  of  man  has  said  Yea 


Conclusion 


21 1 


and  Amen.  And  in  spite  of  the  separa- 
tion of  time  and  the  frequently  exasperating 
uncertainty  of  the  tradition,  we  who  occupy 
our  place  in  the  history  of  Jesus  through  the 
centuries  can  still  feel  his  presence  near  us, 
with  his  trust  in  God  and  his  nearness  to 
God,  his  relentless  moral  earnestness,  his 
conquest  of  pain,  his  certainty  of  the 
forgiveness  of  sins,  and  his  eternal  hope. 

And  when  we  absorb  ourselves  in  the 
contemplation  of  that  figure  we  feel  a great 
uprising  of  the  spirit.  For  there  we  touch 
indeed  upon  the  foundations  of  our  own 
spiritual  and  personal  existence. 


A Catalogue 

of 

& Norgate’s 

Publications 


Williams 


Divisions  of  the  Catalogue 

PAGE 


I.  THEOLOGY 3 

II.  PHILOSOPHY,  PSYCHOLOGY 29 

III.  ORIENTAL  LANGUAGES,  LITERATURE,  AND  HISTORY  . 34 

IV.  PHILOLOGY,  MODERN  LANGUAGES  . . . .39 

V.  SCIENCE,  MEDICINE,  CHEMISTRY,  ETC.  ...  45 

VI.  BIOGRAPHY,  ARCHAEOLOGY,  LITERATURE,  MISCEL- 
LANEOUS   56 

FULL  INDEX  OVER  PAGE 


London 
Williams  & Norgate 

14  Henrietta  Street,  Covent  Garden,  W.C. 


INDEX. 


Abyssinia,  Shihai  a l Din,  37. 
Agricultural  Chemical  Analysis,  Wiley, 

Alcyomum,  Liverpool  Marin*  Biol.  C. 
Ments.,  49. 

Americans,  The,  MUnsterberg,  30. 
Anarchy  and  Law,  Brewster , 29. 
Anatomy,  Cunningham  Memoirs,  46. 

Surgical,  of  the  Horse,  49. 

Antedon,  Liverpool  Mar.  Biol.  Mems.,  49. 
Anthropology,  Prehistoric,  Avebury , 56  ; 
Engelhardt,  §7. 

Evolution  of  Religion,  Famell,  12. 
Anurida,  Liverpool  Mar.  Biol.  Mems.,  49. 
Apocalypse,  Bleek,  8 ; Clark,  16. 
Apostles  and  Apostolic  Times,  Dob - 
schutz,  4 ; Hausrath,  19 ; W einel , 
4 ; Weizsdcker,  7 ; Zeller,  9. 

Statutes  of,  edit.  G.  Horner,  26. 
Apostolic  Succession,  Clark , 17. 

Arabic,  Grammar,  Socin,  37. 

Poetry,  Faizullah  Bhai,  35 ; Lyall,  36 ; 
Noldeke,  36. 

PiXtXL\co\&,Liverpool  Marine  Biol.Mems. , 
49. 

Ascidia.,  Liverpool  Marine  Biol. Mems. ,sfi. 
Assyrian,  Dictionary,  Muss-Amolt , 36 ; 
Norris,  36. 

Grammar,  Delitzsch,  34. 

Language,  Delitzsch,  34. 

Assyriology,  Brown,  56;  Delitzsch , 10, 34; 

Evans.  35;  Sayce,  15;  Schrader,  9. 
Astigmatic  Tests,  Pray,  52  ; Snellen,  54. 
Astronomy,  Cunningham  Mems.,  V., 
46  ; Memoirs  0/  Roy.  Astronom. 
Soc .,  62. 

Atom,  Study  of,  Venable,  55. 

Augustine,  St.,  Confessions  of,  Hamack, 
18. 

Babylonia,  see  Assyriology. 

Belief,  Religious,  Upton,  15. 

Beneficence,  Negative  and  _ Positive, 
Spencer,  Principles  of  Ethics,  II.,  31. 
Bible,  16. 

See  also  Testament. 

Beliefs  about,  Savage,  25. 

Hebrew  Texts,  19. 

History  of  Text,  Weir,  27. 

How  to  Teach,  22. 

Plants,  Henslow,  19. 

Problems,  Cheyne,  11. 

Bibliography , Bibliographical  Register,  56. 
Biology,  Baslian,  45  ; Liverpool  Marine 
Biol.  Mems.,  49  ; Spencer , 31. 
Botany,  Jour,  of  the  Linnean  Soc.,  48. 
Brain,  Cunningham  Mems.,  VII.,  46. 
Buddha,  Buddhism,  Davids , 14 ; Hardy, 
35  ; Oldenberg,  36. 

Calculus,  Hamack , 47. 

Canons  of  Athanasius,  Text  &>  Trans. 
Soc.,  38. 

Cardium,  Liverpool  Mar. Biol.  M*ms.,+Z. 
Celtic,  see  also  Irish. 

Stokes,  43  ; Sullivan,  42. 

Heathendom,  Rhys,  15. 

Ceremonial  Institutions,  Spencer,  Princ. 

of  Sociology,  II.,  31. 

Chaldee,  Grammar,  Turpie,  38. 

Lexicon,  Fuerst,  35. 

Chemistry,  Vault  Hoff,  47;  Hart , 47; 
Noyes, % a;  MulUken,  54;  Venable,  55. 


Chemist’s  Pocket  Manual,  49. 

Christ,  Early  Christian  Conception  of, 
Pfleiderer,  si,  23. 

Life  of,  Keim,  8. 

No  Product  of  Evolution,  Henslow,  19. 
Resurrection  of,  13. 

Study  of,  Robinson,  24. 

Teaching  of,  Hamack,  6,  zz. 

The  Universal,  Beard,  16. 
Christianity,  Evolution  of,  Gill,  18. 

History  of,  Baur,  8 ; DobschUtz , 4 ; 
Hamack,  6,  11,  18;  Hausrath , 8, 
19  ; Johnson,  20 ; Wemle,  4. 
in  Talmud,  Herford,  19. 

Liberal,  R faille , 11. 

Primitive,  PJleiderer,  3,  23. 

Simplest  F orm  of,  Drummond,  14. 
Spread  of,  Hamack,  4. 

What  is?  Hamack,  6,  zz. 

Church,  Catholic,  Renan , 14. 

Catholic,  A Free,  26. 

Christian,  Baur,  8 ; Clark , 16 ; Dob- 
schutz,  4 ; Hatch,  14  ; Wernle , 4. 
Christian,  Sacerdotal  Celibacy  in,  21. 
Coming,  Hunter,  20. 

History  of,  von  Schubert,  3,  25. 

Codex  Palatino-Vaticanus,  Todd  Lec- 
tures, III.,  43. 

Codium,  Liverpool  Mar.  Biol.  Mems.,  49. 
Communion  of  Christian  with  God,  Herr- 
mann, 6,  20. 

Comte,  Spencer,  32. 

Conductivity  of  Liquids,  Tower,  55. 
Constellations,  Primitive,  Brown,  56. 
Creed,  Christian,  16. 

Crown  Theological  Library,  10. 
Cuneiform  Inscriptions,  Schrader,  9. 
Daniel  and  his  Prophecies,  C.  H.  H. 
Wright,  28. 

and  its  Critics,  C.  H.  H.  Wright,  28. 
Danish  Dictionary,  Rosing , 43. 
Darwinism,  Schurman,  30. 

Denmark,  Engelhardt,  57. 

Doctrine  and  Principle,  Beeby,  16. 
Dogma,  History  of,  Hamack,  5. 

of  Virgin  Birth,  Lobstein,  10. 
Domestic  Institutions,  Spencer,  Princ. 
of  Sociology,  I.,  31. 

Duck  Tribes,  Morphology  of,  Cunning- 
ham Mems.,  VI.,  46. 

Dutch,  Cape,  Oordt,  42  ; Werner,  43. 
Dynamics,  Cunningham  Mems.,  IV.,  47. 

Chemical,  Van't  Hoff,  47. 
Ecclesiastes,  Taylor,  26. 

Ecclesiastical  Institutions,  Spencer, 
Princ.  of  Sociology,  III.,  31,  32. 
of  Holland,  Wicksteed,  27. 

Echinus,  Liverpool  Mar.  Biol.  Mems., 
49- 

Economy,  Political,  Mackenzie,  30. 
Education,  Herbert,  57 ; Lodge,  41 ; 

Spencer,  30  ; Hagmann,  42. 
Educational  Works,  see  Special  Cata- 
logue. 

Egypt,  Religion  of,  Renouf,  15. 
Egyptian  Grammar,  Erman,  35. 
Electric  Furnace,  The,  Moisson,  51. 
Electrolytic  Laboratories,  Arrange- 
ments of,  si. 

Engineering  Chemistry,  Stillman,  54. 
Enoch,  Book  of,  Gill,  18. 


I N D EX  —continued. 


Epidemiology,  Trans,  of  Epidemiolog. 
Soc. , 55. 

Epizootic  Lymphangitis,  Treatise  on, 

Tallin.  5a. 

Ethics,  and  Religion,  Martineau , aa. 
Data  of,  Spencer,  Principles  of  E.,  I.,  31. 
Individualism  and  Collectivism,  30. 
Induction  of,  Spencer , Principles  of  E., 
I.,  31. 

Kantian,  Schurman,  30. 
of  Evolution.  Schurman , 30. 
of  Individual  Life,  Spencer , Principles 
of  E.,  I.,  31. 
of  Reason,  Laurie , 39. 

Principles  of,  Spencer,  31. 

Ethiopic  Grammar,  34. 

Ethnology,  Cunningham  Mems.,  X.,  46. 
Evolution,  Spencer , 31,  3a. 

of  the  Idea  of  God,  D'Alviella , 14. 
of  Religious  Thought,  D'Alviella , 15. 
Exodus,  Hoeming,  20. 

Ezekiel,  Mosheh  hen  Shesheth,  22. 

Faith,  Herrmann , 11 ; Rix , 24  ; Wim- 


mer,  27. 

Fisheries,  British,  Johnstone,  46. 
Flinders  Petrie  Papyri,  Cunningham 
Mems.,  VIII.,  IX.,  46. 

Flora  of  Edinburgh,  Sonntag,  54. 
French,  Boielle , 40 ; Delbos , 40 ; Eugene, 
40 ; Hugo , 41,  42  ; Roget,  42 ; a/jo 
. Special  Education  Catalogue. 
Literature,  Roget , 43. 

Novels,  Army  Series,  39. 

Gammarus,  Liverpool  Marine  Biol. 
Mems.,  49. 

Genesis,  Hebrew  Texts,  19,  35  ; Wright, 
C.  H.  H.,  28. 

Geography,  Ancient,  Kiepert,  58. 
Geometry,  Analytical,  Elements  of,  47. 
German,  Literature,  Nibelungenlied , 
41 ; Phillipps,  42. 

Novels,  Army  Series,  39. 

Germany,  Marcks,  59. 

God,  Idea  of,  D'Alviella,  14. 

Gospel,  Fourth,  Drummond,  17 ; Tayler, 


26. 


Social,  Hamack  and  Herrmann,  13,19. 
Gospels,  Old  and  New  Certainty,  Robin- 
son, 24. 

Greek,  Modern,  Zompolides,  44. 
Gymnastics,  Medical,  Schreber,  53. 
Hebrew,  Biblical,  Kennedy , 35. 
Language,  Delitzsch,  34. 

Lexicon,  Fuerst,  35. 

New  School  of  Poets,  Albrecht , 36. 
Scriptures,  Sharpe,  25. 

Story,  Peters,  23. 

Synonyms,  Kennedy,  35. 

Text  of  O.T.,  Weir,  27. 

Texts,  19,  35. 

Hebrews,  History  of,  Kittel,  6 ; Peters, 
n ; Sharpe,  25. 

Religion  of,  Kuerten,  9 ; Monte, fiore,  14. 
Heterogenesis,  Bastian,  45. 

Hibbert  Lectures,  14,  15. 

Horse,  Life-size  Models  ot,  48. 

Hygiene,  Practical,  Handbook  of,  45. 
Hymns,  Jones,  20. 

Icelandic, Lilja,  41 ; Viga  Glums  Saga, 43. 
Dictionary,  Zoega,  44. 

Grammar,  Bayldon,  39. 


Individualism,  Spencer , Man  v.  State,  3a. 
Infinitesimals  and  Limits,  47. 

Irish,  Hogan,  40 ; Leabhar  Breac,  41  ; 
Leabhar  na  H-  Uidhri,Ai‘,  O’ Grady, 
43  ; Todd  Lectures,  4a ; Vello7v  Book 
of  Lecan,  43. 

\sa\ah,Diettrich,  34 ; Hebrew  Texts,  19, 35. 
Israel,  History  of,  Kittel,  6;  Peters,  33; 
Sharpe,  25. 

Religion  of,  Kuerten,  9. 
in  Egypt,  Wright,  C.  H.  H.,  28. 
Jeremiah,  Mosheh  ben  Shesheth,  aa. 
Jesus,  Life  of,  Keim,  8. 

Sayings  of,  13. 

The  Real,  Vickers,  27. 

Times  of,  Hausrath , 8. 

See  also  Christ. 

Job,  Book  of,  Ewald,  8 ; Hebrew  Text, 
10,  35  ; Wright,  C.  H.  H.,  28. 
Rabbinical  Comment,  on,  Text  &* 
Trans.  Soc..  38. 

Justice,  Spencer,  Princ.  of  Ethics,  II.,  31. 
Kant,  Schurman,  30. 

Kindergarten,  Goldammer , 57. 
Knowledge,  Evolution  of,  Perrin,  30. 
Labour,  Harrison,  57 ; Schloss,  59 ; 
Vynne,  60. 

Leabhar  Breac,  41 ; Hogan,  40. 

Life  and  Matter,  Lodge,  21. 

Ligia,  Liverpool  Marine  Biol.  Mems.,  49. 
Liverpool.  History  of,  Muir,  59. 

Lives  of  the  Saints,  Hogan,  40. 
Logarithms,  Sang,  53 ; Schroen,  54 ; 
Vega,  55. 

London  Library  Catalogue,  57. 

Lumbar  Curve,  Cunningham  Mems., 
II.,  46. 

Mahabharata,  Sffrensen,  37. 

Malaria,  Annett,  45  ; Boyce,  45  ; Dutton, 
46  ; Mems.  of  Liverpool  School  of 
Tropical  Medicine,  50  ; Ross,  53  ! 
Stephens,  54. 

Maori,  Dictionary,  Williams,  43. 

Manual,  Maori,  41. 

Materialism,  Martineau , 22. 
Mathematics,  Hamack , 47. 

See  also  Logarithms. 

Mediaeval  Thought,  Poole,  23. 

Mesca  Ulad,  Todd  Lectures,  I.,  4a. 
Metallic  Objects,  Production  of,  52. 
Metaphysics,  Laurie,  29. 

Mexico,  Religions  of,  Riville,  15. 

Micah,  Book  of,  Taylor , 26. 

Microscopy,  Journal  of  the  Roy.  Micro. 
Soc.,  48 ; Journal  of  the  Quekett 
Micro.  Club,  48. 

Midrash,  Christianity  in,  Herford,  19. 
Mineral  Systems,  Chapman , 47. 
Molecular  Weights,  Methods  of  Deter- 
mining, 45. 

Monasticism,  Hamack , 18. 

Moorhouse  Lectures,  22. 

Mosquitoes,  Mems.  of  Liverpool  School 
of  Trop.  Medicine,  50. 

Municipal  Government,  A History  of,  in 
Liverpool,  59. 

Mythology,  Greek,  Brown,  56 ; St.  Clair, 
59- 

Northern,  Stephens , 60. 

Naturalism  and  Religion,  Otto , 13. 
Nautical  Terms,  Delbos,  40. 


I N DEX — continued. 


Nennius,  The  Irish,  Hogan , 40. 

N ew  Guinea,  Cunningham  Mems.,  X.,  46. 
Newman,  Mystery  of,  16 
New  Testament,  see  Testament,  26. 
New  Testament  Times,  Hausrath , 8, 19. 
Norwegian  Dictionary,  Rosing,  42. 
Norsemen  in  the  Orkneys, Dietrichson,  57. 
Ophthalmic  Tests,  Pray , 52;  Snellen , 54. 
Optical  Convention,  Proceedings  of,  52. 
Ores,  Methods  for  the  Analysis  of,  52. 
Organic  Analysis,  Elementary,  45. 
Origins,  Christian,  Johnson , 20. 

of  Religion,  Hibbert  Lectures,  14,  15. 
Pali,  Dtpavamsa,  34 ; Milanda  Panho, 
36  ; Vinaya  Pitakam , 38. 
Handbook,  Frankfurter,  35. 
Miscellany,  37. 

Pathology,  Inflammation  Idea  in,  Ran- 
som, 52. 

Paul,  St.,  Baur,  8;  Pfleiderer,  9; 
Weinel,  4. 

Periodic  Law,  Venable , 55. 

Persian,  Avesti  Pahlavi,  34. 

Grammar,  Platts,  37. 

Peru,  Religions  of,  Reville,  15. 

Philo  Judaeus,  Drummond,  29. 
Philosophy,  29. 

and  Experience,  Hodgson,  29. 

Jewish  Alexandrian,  Drummond,  29. 
of  Religion,  Pfleidcrer,  9. 
Reorganisation  of,  Hodgson , 29. 
Religion  of,  Perrin,  22. 

Synthetic,  Collins,  29 ; Spencer,  31. 
Political  Institutions,  Spencer,  Princ.  of 
Sociology,  II.,  31. 

Portland  Cement,  Meade,  49. 

Pottery,  Seger’s  Writings  on,  54. 
Prayers,  Common  Prayer,  17 ; Jones, 
20 ; Personal , 23  ; Sadler,  24  ; Ten 
Services , 26. 

Prehistoric  Man,  Avebury,  56;  Engel • 
hardt,  57. 

Printing  at  Brescia,  Peddie,  59. 
Professional  Institutions,  Spencer,  Princ. 

of  Sociology,  III.,  31. 
Profit-sharing,  Schloss,  59. 

Prophets  of  O.T.,  Ewald,  8. 

Protestant  Faith,  Hermann,  12; 
Reville,  11. 

Psalms,  Hebrew  Texts,  19,  35. 
and  Canticles,  Ten  Services,  26. 
Commentary,  Ewald,  8. 

Psychology,  Scripture,  30  ; Wundt,  33. 
of  Belief,  Pikler,  30. 

Principles  of,  Spencer,  31. 
Reconciliation,  Henslow,  19. 
Reformation,  Beard,  14. 

Religion,  Child  and,  12. 

History  of,  Kuenen,  9,  it,',  Reville,  9, 15. 
and  Naturalism,  Otto,  13. 
of  Philosophy,  Perrin,  22. 

Philosophy  of,  Pfleiderer,  9. 

Struggle  for  Light,  Wimmer,  10. 

See  also  Christianity,  History  of. 
Religions,  National  and  Universal, 
Kuenen,  21. 

of  Authority,  Sabatie* , 4. 
Resurrection,  Lake,  13 ; Macan,  22 ; 
M archant,  22. 

Reviews  and  Periodical  Publications, 
61. 


Rigveda,  Wallis,  38. 

Rome,  Renan,  14. 

Runes,  Stephens,  60. 

Ruth,  Wright,  C.  H.  H,  28. 

Sanitation,  in  Cape  Coast  Town,  Taylor, 
54- 

in  Para,  Notes,  51. 

Sanscrit,  Abhidhanaratnamala,  34; 
SSrensen,  37. 

Sermons,  Beard,  16 ; Broadbent,  16. 

Addresses,  and  Essays,  24. 

Services,  Common  Prayer,  16  ; Jones,  20 ; 

Ten  Services,  26. 

Silva  Gadelica,  O'Grady , 42. 

Social  Dynamics,  Mackenzie,  30. 

Statics,  Spencer,  32. 

Sociology,  Descriptive,  Spencer , 32. 
Principles  of,  Spencer , 31. 

Study  of,  Spencer,  32. 

Soils  and  Fertilisers,  54. 

Solomon,  Song  of,  Reville,  23. 

South  Place  Ethical  Society,  Conway, 

Spanish  Dictionary,  Velasquez,  43. 
Spinal  Cord,  Bruce , 46. 

Sternum,  Paterson,  52. 
Stereochemistry,  Elements  of,  47. 
Storms,  Piddington,  52. 

Sun  Heat,  Cunningham  Mems.,  III., 
46. 

Surgery,  System  of,  von  Bergmann,  45. 
Syriac,  Bernstein,  34 ; Diettrich,  34 ; 
Noldeke,  36. 

Taal,  Afrikander,  Oordt,  42  ; Werner , 43. 
Talmud,  Christianity  in,  Herford,  19. 
Tennyson,  Weld,  60. 

Tent  and  Testament,  Rix,  24. 
Testament,  New,  Apologetic  of,  13. 
Books  of,  Von  Soden,  26. 

Commentary,  Protestant  Commentary, 
9- 

Luke  the  Physician,  13,  18. 

Textual  Criticism,  Nestle,  7. 

Times,  Hausrath,  8,  19. 

See  also  Gospels. 

Testament,  Old,  Cuneiform  Inscriptions, 
Schrader,  9. 

Introduction  to  the  Canonical  Books 
of,  17. 

Literature  of,  Kautzsch , 21. 

Religion  of,  Marti,  13,  22. 

Test  Types,  Pray,  52  ; Snellen,  54. 
Theism,  Voysey,  27. 

Theological  Translation  Library,  3. 
Theology,  Analysis  of,  Figg,  18. 

History  of,  Pfleiderer,  9. 
Thermometer,  History  of,  45. 
Trypanosomiasis,  Dutton , 47. 

Urine  Analysis,  Text-book  of,  49. 

Virgil,  Henry,  57. 

Virgin  Birth,  Lobstein,  10. 

Weissmann,  Spencer,  32. 

Woman’s  Labour,  Englishwoman's 
Review,  61;  Harrison,  57;  Vynne, 
60. 

Suffrage,  Blackburn,  56. 

Yellow  Fever,  Durham,  48. 

Zoology,  Fasciculi  Malayenses,  48 ; 
Journal  of  the  Linnean  Soc .,  48  ; 
Liverpool  Marine  Biology  Com- 
mittee Mems.,  48-49, 


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* 

Division  II.  Book  II.  : — Expansion  and  Remodelling  of  Dogma 
into  a Doctrine  of  Sin , Grace,  and  Means  of  Grace  on  the  basis  of 
the  Church.  Vol.  VI.  : Division  II.  Book  II.  Expansion 
and  Remodelling  of  Dogma  into  a Doctrine  of  Sin , Grace , and 
Means  of  Grace  on  the  basis  of  the  Church — continued.  Vol.  VII. : 
Division  II.  Book  III.  : — The  Threefold  Issue  of  the  History  of 
Dogma. — Full  Index. 

“No  work  on  Church  history  in  recent  times  has  had  the  influence  of  Prof. 
Harnack’s  History  of  Dogma." — Times. 

“ A book  which  is  admitted  to  be  one  of  the  most  important  theological  works 
of  the  time.’’— Daily  News. 

WHAT  IS  CHRISTIANITY?  Sixteen  Lectures  delivered  in 
the  University  of  Berlin  during  the  Winter  Term,  1899-1900.  By 
Adolf  Hamack.  Translated  by  Thomas  Bailey  Saunders.  (New 
Series,  Vol.  XIV.)  Demy  8vo,  cloth,  ioj.  6d.  ; half-leather,  suit- 
able for  presentation,  12 s.  6d. 

Prof.  W.  Sanday  of  Oxford,  in  the  examination  of  the  work,  says  : — “ I may 
assume  that  Harnack’s  book,  which  has  attracted  a good  deal  of  attention  in  this 
country  as  in  Germany,  is  by  this  time  well  known,  and  that  its  merits  are 
recognised— its  fresh  and  vivid  descriptions,  its  breadth  of  view  and  skilful 
selection  of  points,  its  frankness,  its  genuine  enthusiasm,  its  persistent  effort  to 
get  at  the  living  realities  of  religion." 

“Seldom  has  a treatise  of  the  sort  been  at  once  so  suggestive  and  so 
stimulating.  Seldom  have  the  results  of  so  much  learning  been  brought  to  bear 
on  the  religious  problems  which  address  themselves  to  the  modem  mind.” — 
Pitot. 

“In  many  respects  this  is  the  most  notable  work  of  Prof.  Hamack.  . . . 
These  lectures  are  most  remarkable,  both  for  the  historical  insight  they  display 
and  for  their  elevation  of  tone  and  purpose.” — Literature. 

THE  COMMUNION  OF  THE  CHRISTIAN  WITH  GOD  : 
A Discussion  in  Agreement  with  the  View  of  Luther.  By 
W.  Herrmann,  Dr.  Theol.,  Professor  of  Dogmatic  Theology  in  the 
University  of  Marburg.  Translated  from  the  Second  thoroughly 
revised  Edition,  with  Special  Annotations  by  the  Author,  by  J. 
Sandys  Stanyon,  M.A.  (New  Series,  Vol.  IV.)  8vo,  cloth, 
ior.  6 d. 

“ It  will  be  seen  from  what  has  been  said  that  this  book  is  a very  important 
one.  . . . The  translation  is  also  exceedingly  well  done.” — Critical  Review. 

“ We  trust  the  book  will  be  widely  read,  and  should  advise  those  who  read  it 
to  do  so  twice.” — Primitive  Methodist  Quarterly. 

“Instinct  with  genuine  religious  feeling;  . . . exceedingly  interesting  and 
suggestive.” — Glasgow  Herald. 

A HISTORY  OF  THE  HEBREWS.  By  R.  Kittel,  Ordinary 
Professor  of  Theology  in  the  University  of  Breslau.  In  2 vols. 
(New  Series,  Vols.  III.  and  VI.)  8vo,  cloth.  Each  volume, 
ior.  6d. 

Vol.  I.  Sources  of  Information  and  History  of  the  Period 
up  to  the  Death  of  Joshua.  Translated  by  John  Taylor, 
D.Lit.,  M.A. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


CATALOGUE  OF  PUBLICATIONS. 


7 


THEOLOGICAL  TRANSLATION  LIBRARY-Continued. 

Vol.  II.  Sources  of  Information  and  History  of  the 
Period  down  to  the  Babylonian  Exile.  Translated  by  Hope 
W.  Hogg,  B.D.,  and  E.  B.  Speirs,  D.D. 

“ It  is  a sober  and  earnest  reconstruction,  for  which  every  earnest  student  of 
the  Old  Testament  should  be  grateful.” — Christian  World. 

“It  will  be  a happy  day  for  pulpit  and  pew  when  a well-thumbed  copy  of 
the  History  of  the  Hebrews  is  to  be  found  in  every  manse  and  parsonage.” — 
Literary  World. 

“ It  is  a work  which  cannot  fail  to  attract  the  attention  ot  thoughtful  people 
in  this  country.” — Pall  Mall  Gazette. 


AN  INTRODUCTION  TO  THE  TEXTUAL  CRITICISM 
OF  THE  GREEK  NEW  TESTAMENT.  By  Professor 
Eberhard  Nestle,  of  Maulbronn.  Translated  from  the  Second 
Edition,  with  Corrections  and  Additions  by  the  Author,  by  William 
Edie,  B.D.,  and  edited,  with  a Preface,  by  Allan  Menzies,  D.D., 
Professor  of  Divinity  and  Biblical  Criticism  in  the  University  of  St. 
Andrews.  (New  Series,  Vol.  XIII.)  With  eleven  reproductions 
of  Texts.  Demy  8vo,  ior.  6 d. ; half-leather,  12 s.  6 d. 

“We  have  no  living  scholar  more  capable  of  accomplishing  the  fascinating 
task  of  preparing  a complete  introduction  on  the  new  and  acknowledged  prin- 
ciples than  Prof.  Nestle.  This  book  will  stand  the  most  rigorous  scrutiny;  it 
will  surpass  the  highest  e xpectation.” — Expository  Times. 

“Nothing  could  be  better  than  Dr.  Nestle’s  account  of  the  materials  which 
New  Testament  textual  criticism  has  to  deal  with.” — Spectator. 

“We  know  of  no  book  of  its  size  which  can  be  recommended  more  cordially 
to  the  student,  alike  for  general  interest  and  for  the  clearness  of  its  arrangement. 
. . . In  smoothness  of  rendering,  the  translation  is  one  of  the  best  we  have 
come  across  for  a considerable  time." — Manchester  Guardian. 


THE  APOSTOLIC  AGE.  By  Prof.  Carl  von  Weizsaclcer.  Trans- 
lated by  James  Millar,  B.D.  2 vols.  (New  Series,  Vols.  I.  and 
V.)  Demy  8vo,  cloth.  Each  ioj.  6 d. 

“ Weizsacker  is  an  authority  of  the  very  first  rank.  The  present  work  marks 
an  epoch  in  New  Testament  criticism.  The  English  reader  is  fortunate  in 
having  a masterpiece  of  this  kind  rendered  accessible  to  him.” — Expository 
Times. 

“ . . . No  student  of  theology  or  of  the  early  history  of  Christianity  can 
afford  to  leave  Weizsacker’s  great  book  unread.” — Manchester  Guardian. 

“ In  every  direction  in  this  work  we  find  the  mark  of  the  independent 
thinker  and  investigator  . . . this  remarkable  volume  . . . this  able  and 
learned  work.  , . ."—Christian  World. 

“ The  book  itself  . . . is  of  great  interest,  and  the  work  of  the  translation 
has  been  done  in  a most  satisfactory  way.” — Critical  Review. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


8 


WILLIAMS  & NORGATE’S 


THEOLOGICAL  TRANSLATION  FUND  LIBRARY. 

©ID  Series* 

Uniform  Price  per  Volume,  6s. 

BAUR  (F.  C.).  CHURCH  HISTORY  OF  THE  FIRST 
THREE  CENTURIES.  Translated  from  the  Third  German 
Edition.  Edited  by  Rev.  Allan  Menzies.  2 vols.  8vo,  cloth.  12s. 

PAUL,  THE  APOSTLE  OF  JESUS  CHRIST,  HIS 

LIFE  AND  WORK,  HIS  EPISTLES  AND  DOC- 
TRINE. A Contribution  to  a Critical  History  of  Primitive 
Christianity.  Edited  by  Rev.  Allan  Menzies.  2nd  Edition. 
2 vols.  8vo,  cloth.  12 s. 

BLEEK  (F.).  LECTURES  ON  THE  APOCALYPSE. 

Translated.  Edited  by  the  Rev.  Dr.  S.  Davidson.  8vo,  cloth. 
6s. 

EWALD’S  (Dr.  H.)  COMMENTARY  ON  THE  PRO- 
PHETS OF  THE  OLD  TESTAMENT.  Translated  by 
the  Rev.  J.  F.  Smith.  [Vol.  I.  General  Introduction,  Yoel,  Amos, 
Hosea,  and  Zakharya  9-1 1.  Vol.  II.  Yesaya,  Obadya,  and  Mikah. 
Vol.  III.  Nah&m,  Ssephanya,  Habaqquq,  Zakharya,  Yeremya. 
Vol.  IV.  Hezekiel,  Yesaya  xl.-lxvi.  Vol.  V.  Haggai,  Zakharya, 
Malaki,  Jona,  Baruc,  Daniel,  Appendix  and  Index.]  5 vols.  8vo, 
cloth.  30J. 

COMMENTARY  ON  THE  PSALMS.  Translated  by 

the  Rev.  E.  Johnson,  M.A.  2 vols.  8vo,  cloth.  1 2s. 

COMMENTARY  ON  THE  BOOK  OF  JOB,  with 

Translation.  Translated  from  the  German  by  the  Rev.  J. 
Frederick  Smith.  8vo,  cloth.  6s. 

HAUSRATH  (Prof.  A.).  HISTORY  OF  THE  NEW 
TESTAMENT  TIMES.  The  Time  of  Jesus.  Translated 
by  the  Revs.  C.  T.  Poynting  and  P.  Quenzer.  2 vols.  8vo,  cloth. 

I2S. 

The  second  portion  of  this  work,  “The  Times  of  the  Apostles,” 
was  issued  apart  from  the  Library,  but  in  uniform  volumes ; see 
p.  19. 

KEIM’S  HISTORY  OF  JESUS  OF  NAZARA : Considered 
in  its  connection  with  the  National  Life  of  Israel,  and 
related  in  detail.  Translated  from  the  German  by  Arthur  Ransom 
and  the  Rev.  E.  M.  Geldart.  [Vol.  I.  Second  Edition.  Intro- 
duction, Survey  of  Sources,  Sacred  and  Political  Groundwork. 
Religious  Groundwork.  Vol.  II.  The  Sacred  Youth,  Self-recog- 
nition, Decision.  Vol.  III.  The  First  Preaching,  the  Works  of 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


CATALOGUE  OF  PUBLICATIONS. 


9 


THEOLOGICAL  TRANSLATION  FUND  LIBRARY-Continued. 

Jesus,  the  Disciples,  and  Apostolic  Mission.  Vol.  IV.  Conflicts 
and  Disillusions,  Strengthened  Self-confidence,  Last  Efforts  in 
Galilee,  Signs  of  the  Approaching  Fall,  Recognition  of  the  Messiah. 
Vol.  V.  The  Messianic  Progress  to  Jerusalem,  the  Entry  into 
Jerusalem,  the  Decisive  Struggle,  the  Farewell,  the  Last  Supper. 
Vol.  VI.  The  Messianic  Death  at  Jerusalem.  Arrest  and  Pseudo- 
Trial,  the  Death  on  the  Cross,  Burial  and  Resurrection,  the 
Messiah’s  Place  in  History,  Indices.]  Complete  in  6 vols. 
8vo.  361. 

(Vol.  I.  only  to  be  had  when  a complete  set  of  the  work  is 
ordered.) 

KUENEN  (Dr.  A.).  THE  RELIGION  OF  ISRAEL  TO 
THE  FALL  OF  THE  JEWISH  STATE.  By  Dr.  A. 

Kuenen,  Professor  of  Theology  at  the  University,  Leiden.  Trans- 
lated from  the  Dutch  by  A.  H.  May.  3 vols.  8vo,  cloth.  i8r. 

PFLEIDERER  (O.).  PAULINISM  : A Contribution  to  the 
History  of  Primitive  Christian  Theology.  Translated  by  E. 
Peters.  2nd  Edition.  2 vols.  8vo,  cloth.  12 s. 

PHILOSOPHY  OF  RELIGION  ON  THE  BASIS  OF 

ITS  HISTORY.  (Vols.  I.  II.  History  of  the  Philosophy  of 
Religion  from  Spinoza  to  the  Present  Day  ; Vols.  III.  IV.  Genetic- 
Speculative  Philosophy  of  Religion.)  Translated  by  Prof.  Allan 
Menzies  and  the  Rev.  Alex.  Stewart.  4 vols.  8vo,  cloth.  24J. 

REVILLE  (Dr.  A.).  PROLEGOMENA  OF  THE  HIS- 
TORY OF  RELIGIONS.  With  an  Introduction  by  Prof. 
F.  Max  Muller.  8vo,  cloth.  6s. 

PROTESTANT  COMMENTARY  ON  THE  NEW  TES- 
TAMENT. With  General  and  Special  Introductions.  Edited 
by  Profs.  P.  W.  Schmidt  and  F.  von  Holzendorff.  Translated 
from  the  Third  German  Edition  by  the  Rev.  F.  H.  Jones,  B.A. 
3 vols.  8vo,  cloth.  i8r. 

SCHRADER  (Prof.  E.).  THE  CUNEIFORM  INSCRIP- 
TIONS AND  THE  OLD  TESTAMENT.  Translated 
from  the  Second  Enlarged  Edition,  with  Additions  by  the  Author, 
and  an  Introduction  by  the  Rev.  Owen  C.  Whitehouse,  M.A. 
2 vols.  (Vol.  I.  not  sold  separately.)  With  a Map.  8vo,  cloth. 

1 2S. 

ZELLER  (Dr.  E.).  THE  CONTENTS  AND  ORIGIN  OF 
THE  ACTS  OF  THE  APOSTLES  CRITICALLY 
INVESTIGATED.  Preceded  by  Dr.  Fr.  Overbeck’s  Intro- 
duction to  the  Acts  of  the  Apostles  from  De  Wette’s  Handbook. 
Translated  by  Joseph  Dare.  2 vols.  8vo,  cloth.  12 s. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


10 


WILLIAMS  & NORGATE’S 


THE  CROWN  THEOLOGICAL  LIBRARY. 

The  volumes  are  uniform  in  size  (crown  octavo ) and  binding , but  the 
price  varies  according  to  the  size  and  importance  of  the  work. 


A Few  Opinions  of  the  Series. 

Professor  Marcus  Dods:  “By  introducing  to  the  English-speaking  public 
specimens  of  the  work  of  such  outstanding  critics  and  theologians,  your 
‘Crown  Theological  Library’  has  done  a valuable  service  to  theological 
learning  in  this  country  ” 

Dr.  John  Watson : “ The  Library  is  rendering  valuable  service  to  lay  theologians 
in  this  country,  as  well  as  to  ministers.” 

Rev.  Principal  P.  T.  Forsyth:  “As  a whole  it  is  an  admirable  series,  and 
opens  to  the  English  reader  at  a low  price  some  books  which  are  of  prime 
importance  for  religious  thought.” 

Sir  Edward  Russell : “ I have  formed  the  highest  opinion  of  this  series.  Each 
of  the  books  is  animated  by  a fine  intelligent  and  at  the  same  time  devout 
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‘ Crown  Library,’  and  I think  it  an  admirable  and  useful  series.” 

Rev.  Professor  A.  E.  Garvie  : “ I am  very  grateful  for  the  publication  of  these 
volumes,  as  they  bring  within  the  reach  of  the  English  student,  in  a correct 
translation  and  at  cheap  price,  important  theological  works,  which  other- 
wise would  be  accessible  only  to  those  familiar  with  French  or  German.” 

Rev.  R.  J.  Campbell : “ Your  ‘ Crown  Theological  Library’  is  invaluable,  and 
is  doing  excellent  service  for  liberal  Christianity." 

Professor  G.  Currie  Martin  : “ I think  you  are  rendering  a most  valuable  service 
to  all  serious  students  of  theology  by  your  publication  of  the  ‘Crown 
Theological  Library.’  ” 


Vol.  I.  BABEL  AND  BIBLE.  By  Dr.  Friedrich  Delitzsch,  Pro- 
fessor of  Assyriology  in  the  University  of  Berlin.  Authorised 
Translation.  Edited,  with  an  Introduction,  by  Rev.  C.  H.  W. 
Johns.  Crown  8vo,  with  77  illustrations,  cloth.  5*. 

Vol.  II.  THE  VIRGIN  BIRTH  OF  CHRIST:  An  Historical 

and  Critical  Essay.  By  Paul  Lobstein,  Professor  of  Dogmatics 
in  the  University  of  Strassburg.  Translated  by  Victor  Leuliette, 
A.K.C.,  B.-es-L.,  Paris.  Edited,  with  an  Introduction,  by  Rev. 
W.  D.  Morrison,  LL.D.  Crown  8vo.  3*. 

Vol.  III.  MY  STRUGGLE  FOR  LIGHT:  Confessions  of  a 
Preacher.  By  R.  Wimmer,  Pastor  of  Weisweil-am-Rhein  in 
Baden.  Crown  8vo,  cloth.  3J.  6d. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


CATALOGUE  OF  PUBLICATIONS.  n 


THE  CROWN  THEOLOGICAL  LIBRARY-Continued. 

Vol.  IV.  LIBERAL  CHRISTIANITY:  Its  Origin,  Nature,  and 
Mission.  By  Jean  R^ville,  Professeur  adjoint  k la  Faculty  de 
Th^ologie  Protestante  de  PUniversit6  de  Paris.  Translated  and 
edited  by  Victor  Leuliette,  A.  K.C.,  B.-es-L.  Crown  8vo, 
cloth.  4 s. 

Vol.  V.  WHAT  IS  CHRISTIANITY?  By  Adolf  Harnack, 
Professor  of  Church  History  in  the  University,  Berlin.  Translated 
by  Thomas  Bailey  Saunders.  Crown  8vo.  ijr. 

Vol.  VI.  FAITH  AND  MORALS.  By  W.  Herrmann,  Professor  of 
Systematic  Theology  at  the  University  of  Marburg;  Author  of  “The 
Communion  of  the  Christian  with  God.”  Crown  8vo,  cloth.  51. 

Vol.  VII.  EARLY  HEBREW  STORY.  A Study  of  the  Origin, 
the  Value,  and  the  Historical  Background  of  the  Legends  of  Israel. 
By  John  P.  Peters,  D.D.,  Rector  of  St.  Michael’s  Church,  New 
York  ; author  of  “ Nippur,  or  Explorations  and  Adventures  on  the 
Euphrates.”  Crown  8vo,  cloth.  5*. 

Vol.  VIII.  BIBLE  PROBLEMS  AND  THE  NEW 
MATERIAL  FOR  THEIR  SOLUTION.  A Plea  for 
Thoroughness  of  Investigation,  addressed  to  Churchmen 
and  Scholars.  By  the  Rev.  T.  K.  Cheyne,  D.Litt.,  D.D., 
Fellow  of  the  British  Academy  ; Oriel  Professor  of  Interpretation 
in  the  University  of  Oxford,  and  Canon  of  Rochester.  Crown 
8vo.  5r. 

“ The  work  is  remarkably  interesting  and  learned  ....  those  who  wish  to 
understand  what  problems  are  likely  to  engage  attention  in  the  near  future 
ought  not  to  neglect  the  book.” — British  Friend. 

Vol.  IX.  THE  DOCTRINE  OF  THE  ATONEMENT  AND 
ITS  HISTORICAL  EVOLUTION;  and  RELIGION 
AND  MODERN  CULTURE.  By  the  late  Auguste  Sabatier, 
Professor  in  the  U niversity  of  Paris.  T ranslated  by  Victor  Leuliette, 
A.K.C.,  B.-&S-L.  Crown  8vo.  4J.  6d. 

“.  . . Both  the  studies  in  the  volume  are  profoundly  interesting;  marked 
everywhere  by  the  piercing  insight,  philosophic  grasp,  and  deep  spirituality 
which  are  characteristic  of  this  great  and  lamented  Christian  thinker.” — The 
Christian  World. 

Vol.  X.  THE  EARLY  CHRISTIAN  CONCEPTION  OF 
CHRIST : Its  Value  and  Significance  in  the  History  of 
Religion.  By  Otto  Pfleiderer,  D.D. , Professor  of  Practical 
Theology  in  the  University,  Berlin.  Crown  8vo.  3^.  6d. 

“ It  would  be  difficult  to  name  any  recent  English  work  which  could  compare 
with  this  brilliant  essay,  as  a concise  but  lucid  presentation  of  the  attitude  of 
the  more  advanced  school  of  German  theologians  to  the  Founder  of  the  Chris- 
tian religion.”— Scotsman. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


12 


WILLIAMS  & NORGATE’S 


THE  CROWN  THEOLOGICAL  LIBRARY-Continued. 

Vol.  XI.  THE  CHILD  AND  RELIGION.  Eleven  Essays.  By 

Prof.  Henry  Jones,  M.A.,  LL.D.,  University  of  Glasgow  ; C.  F.  G. 
Masterman,  M.A.  ; Prof.  George  T.  Ladd,  D.D.,  LL.D.,  Uni- 
versity of  Yale;  Rev.  F.  R.  Tennant,  M.A.,  B.Sc.,  Hulsean 
Lecturer  ; Rev.  J.  Cynddylan  Jones,  D.D.  ; Rev.  Canon  Hensley 
Henson,  M.A.  ; Rev.  Robert  F.  Horton,  M.A.,  D.D.  ; Rev.  G. 
Hill,  M.A.,  D.D.  ; Rev.  J.  J.  Thornton;  Rev.  Rabbi  A.  A. 
Green;  Prof.  Joseph  Agar  Beet,  D.D.  Edited  by  Thomas 
Stephens,  B.A.  Crown  8vo.  6s. 

“ No  fresher  and  more  instructive  book  on  this  question  has  been  issued  for 
years,  and  the  study  of  its  pages  will  often  prove  a godsend  to  many  perplexed 
minds  in  the  church  and  in  the  Christian  home." — British  Weekly. 

VoL  XII.  THE  EVOLUTION  OF  RELIGION:  An  Anthro- 
pological Study.  By  L.  R.  Farnell,  D.Litt.,  Fellow  and  Tutor 
of  Exeter  College,  Oxford;  University  Lecturer  in  Classical 
Archaeology,  etc.,  etc.  Crown  8vo,  cloth.  5*. 

“ It  is  one  of  the  most  valuable  volumes  that  have  appeared  in  this  excellent 
series.  He  gives  so  clear  and  lucid  a picture  of  the  actual  results  of  anthro- 
pology that  his  book  is  certainly  the  one  we  should  put  in  the  hands  of 
students.” — Pall  Mall  Gazette. 

Vol.  XIII.  THE  BOOKS  OF  THE  NEW  TESTAMENT. 

By  H.  von  Soden,  D.D.,  Professor  of  Theology  in  the  University 
of  Berlin.  Translated  by  the  Rev.  J.  R.  Wilkinson,  and  edited  by 
Rev.  W.  D.  Morrison,  LL.D.  Crown  8vo,  cloth.  5 s. 

Vol.  XIV.  JESUS.  By  Wilhelm  Bousset,  Professor  of  Theology  in 
Gottingen.  Translated  by  Janet  Penrose  Trevelyan,  and  edited  by 
Rev.  W.  D.  Morrison,  LL.D.  Crown  8vo.  4 s. 

“It  is  true  the  writers,  von  Soden  and  Bousset,  have  in  the  course  of  their 
papers  said  things  that  I regard  as  as  nothing  less  than  admirable.  I very 
much  doubt  whether  we  have  anything  so  admirable  in  English.” — Rev.  Dr. 
Sanday  in  the  Guardian. 

Vol.  XV.  THE  COMMUNION  OF  THE  CHRISTIAN 
WITH  GOD.  By  Prof.  Wilhelm  Herrmann.  Translated  from 
the  new  German  Edition  by  Rev.  J.  S.  Stanyon,  M.A.,  and  Rev. 
R.  W.  Stewart,  B.D.,  B.Sc.  Crown  8vo,  cloth.  5 s. 

Vol.  XVI.  HEBREW  RELIGION  TO  THE  ESTABLISH- 
MENT OF  JUDAISM  UNDER  EZRA.  By  W.  E.  Addis, 
M.A.  Crown  8vo,  cloth.  5-r. 

“ It  would  be  difficult  to  name  a book  better  adapted  to  give  the  student 
a clear  and  reliable  impression  of  the  results  of  recent  research  into  the  origin 
and  historical  development  of  Hebrew  religion.” — Scotsman. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C, 


CATALOGUE  OF  PUBLICATIONS. 


13 


THE  CROWN  THEOLOGICAL  LIBRARY-Continued. 

Vol.  XVII.  NATURALISM  AND  RELIGION.  By  Rudolf 
Otto,  Professor  of  Theology  in  the  University  of  Gottingen.  Trans- 
lated by  J.  Arthur  Thomson,  Professor  of  Natural  History  in  the 
University  of  Aberdeen,  and  Margaret  R.  Thomson.  Edited  with 
an  Introduction  by  Rev.  W.  D.  Morrison,  LL.D.  Crown  8vo.  6j. 

“.  . . A valuable  survey,  and  a critical  estimate  of  scientific  theory  and 
kindred  ideas  as  they  concern  the  religious  view  of  the  world.  ...  It  is  well 
written,  clear,  and  even  eloquent.  ” —Expository  Times. 

Vol.  XVIII.  ESSAYS  ON  THE  SOCIAL  GOSPEL.  By  Pro- 
fessor Adolf  Hamack,  of  Berlin,  and  Professor  W.  Herrmann,  of 
Marburg.  Crown  8vo,  cloth.  4~r.  6d. 

“ Hermann’s  essay  on  ‘ The  Moral  Teaching  of  Jesus  ’ is  profoundly  in- 
teresting and  suggestive.  He  agrees  with  Harnack  that  the  conception  which 
rules  in  the  Gospel  precepts  on  social  questions  of  an  approaching  end  of  the 
world,  must  modify  in  an  important  degree  the  meaning  we  read  into  them,  and 
the  lessons  we  derive  from  them.  Altogether  the  volume,  which  has  been 
excellently  translated,  is  well  deserving  the  attention  of  English  students  of 
social  and  religious  questions.” — The  Christian  World. 

Vol.  XIX.  THE  RELIGION  OF  THE  OLD  TESTAMENT: 
Its  Place  among  the  Religions  of  the  Nearer  East  By 
Karl  Marti,  Professor  of  Old  Testament  Exegesis,  Bern.  Crown 
8vo,  cloth.  4 s.  6d. 

In  a leading  review  The  Spectator  says:— “It  is  a valuable  contribution 
to  a great  theme  by  one  who  has  devoted  his  life  to  its  study.  _ Not  only  the 
general  reader,  for  whom  it  is  specially  intended,  but  the  theologian  will  learn 
not  a little  from  its  pages.” 

VoL  XX.  LUKE,  THE  PHYSICIAN.  By  Adolf  Harnack,  D.D. 
Translated  by  the  Rev.  J.  R.  Wilkinson,  M.A.  Crown  8vo, 
cloth.  6s. 

“ What  is  new  and  interesting  and  valuable  is  the  ratiocination,  the  theorising, 
and  the  personal  point  of  view  in  the  book  under  review.  We  study  it  to  under- 
stand Professor  Harnack,  not  to  understand  Luke  ; and  the  study  is  well  worth 
the  time  and  work.  Personally,  I feel  specially  interested  in  the  question  of 
Luke’s  nationality.  On  this  the  author  has  some  admirable  and  suggestive 
pages.” — Prof.  Sir  W.  M.  Ramsay  in  The  Expositor. 

Vol.  XXI.  THE  HISTORICAL  EVIDENCE  FOR  THE 
RESURRECTION  OF  JESUS  CHRIST.  By  Kirsopp 
Lake,  Professor  of  New  Testament  Exegesis  in  the  University  ot 
Leiden,  Holland.  Crown  8vo,  cloth.  51. 

In  Active  Preparation. 

Vol.  XXII.  THE  APOLOGETIC  OF  THE  NEW  TESTA- 
MENT. By  E.  F.  Scott,  M.A.,  author  of  ‘'The  Fourth  Gospel: 
Its  Purpose  and  Theology.”  Crown  8vo,  cloth.  5*. 

Vol.  XXIII.  THE  SAYINGS  OF  JESUS.  By  Adolf  Harnack, 
D.D.  Being  Vol.  II.  of  Dr  Harnack’s  New  Testament  Studies. 
Crown  8vo,  cloth.  6s. 

(Vol.  III.  of  these  Studies  will  be  added  to  the  Library,  but  the 
title  has  not  yet  been  decided  upon. ) 


ia  Henrietta  Street,  Covent  Garden,  London,  W.C. 


14 


WILLIAMS  & NORGATE’S 


THE  HIBBERT  LECTURES. 

Library  Edition,  demy  8vo,  io s.  6d.  per  volume.  Cheap  Popular 
Edition,  3-r.  6d.  per  volume. 

ALVIELLA  (Count  GOBLET  D»).  EVOLUTION  OF  THE 
IDEA  OF  GOD,  ACCORDING  TO  ANTHROPOLOGY 
AND  HISTORY.  Translated  by  the  Rev.  P.  H.  Wicksteed. 
(Hibbert  Lectures,  1891.)  Cloth.  10 s.  6d.  Cheap  Edition,  3*.  6d. 

BEARD  (Rev.  Dr.  C.).  LECTURES  ON  THE  REFORMA- 
TION OF  THE  SIXTEENTH  CENTURY  IN  ITS 
RELATION  TO  MODERN  THOUGHT  AND  KNOW- 
LEDGE. (Hibbert  Lectures,  1883.)  8vo,  cloth.  ioj.  6d. 
Cheap  Edition,  3rd  Edition,  3*.  6 d. 

DAVIDS  (T.  W.  RHYS).  LECTURES  ON  SOME  POINTS 
IN  THE  HISTORY  OF  INDIAN  BUDDHISM.  (Hib. 
Lee.,  1881.)  2nd  Ed.  8vo,  cloth,  ioj.  6d.  Cheap  Ed.,  35-.  6d. 

DRUMMOND  (Dr.)  VIA,  VERITAS,  VITA.  Lectures  on 
Christianity  in  its  most  Simple  and  Intelligible  Form.  (The 
Hibbert  Lectures,  1894.)  ior.  6d.  Cheap  Edition,  31.  6d. 

HATCH  (Rev.  Dr.).  LECTURES  ON  THE  INFLUENCE 
OF  GREEK  IDEAS  AND  USAGES  UPON  THE 
CHRISTIAN  CHURCH.  Edited  by  Dr.  Fairbairn.  (Hibbert 
Lectures,  x888.)  3rd  Edition.  8vo,  cloth,  ioj.  6d.  Cheap 
Edition,  35.  6d. 

KUENEN  (Dr.  A.).  LECTURES  ON  NATIONAL 
RELIGIONS  AND  UNIVERSAL  RELIGION.  (The 
Hibbert  Lectures,  1882.)  8vo,  cloth,  icw.  6d.  Cheap  Edition, 
3 s.  6d. 

MONTEFIORE  (C.  G.).  ORIGIN  AND  GROWTH  OF 
RELIGION  AS  ILLUSTRATED  BY  THE  RELIGION 
OF  THE  ANCIENT  HEBREWS.  (The  Hibbert  Lectures, 
1892.)  2nd  Edition.  8vo,  cloth,  ioj.  6d.  Cheap  Edition,  3*.  6 d. 

PFLEIDERER  (Dr.  O.).  LECTURES  ON  THE  IN- 
FLUENCE OF  THE  APOSTLE  PAUL  ON  THE 
DEVELOPMENT  OF  CHRISTIANITY.  Translated  by 
the  Rev.  J.  Frederick  Smith.  (Hibbert  Lectures,  1885.)  2nd 
Edition.  8vo,  cloth,  ioj.  6 d.  Cheap  Edition,  3^.  6d. 

RENAN  (E.).  ON  THE  INFLUENCE  OF  THE  INSTITU- 
TIONS, THOUGHT,  AND  CULTURE  OF  ROME 
ON  CHRISTIANITY  AND  THE  DEVELOPMENT 
OF  THE  CATHOLIC  CHURCH.  Translated  by  the  Rev. 
Charles  Beard.  (Hibbert  Lectures,  1880.)  8vo,  cloth,  ioj.  6d. 
Cheap  Edition,  3rd  Edition,  3J.  6d. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C, 


CATALOGUE  OF  PUBLICATIONS. 


15 


THE  HIBBERT  LECTURES-Continued. 

RENOUF  (P.  LE  PAGE).  ON  THE  RELIGION  OF 
ANCIENT  EGYPT.  (Hibbert  Lectures,  1879.)  3rd  Edition. 
8vo,  cloth,  iar.  6cL  Cheap  Edition,  3*.  6 d. 

RHYS  (Prof.  J.).  ON  THE  ORIGIN  AND  GROWTH 
OF  RELIGION  AS  ILLUSTRATED  BY  CELTIC 
HEATHENDOM.  (Hibbert  Lectures,  1886.)  8vo,  cloth, 
ior.  6d.  Cheap  Edition,  3;.  6 d. 

RliVILLE  (Dr.  A.).  ON  THE  NATIVE  RELIGIONS  OF 
MEXICO  AND  PERU.  Translated  by  the  Rev.  P.  H. 
Wicksteed.  (Hibbert  Lectures,  1884.)  8vo,  cloth.  I or.  6 d. 
Cheap  Edition,  3*.  6d. 

SAYCE  (Prof.  A.  H.).  ON  THE  RELIGION  OF 
ANCIENT  ASSYRIA  AND  BABYLONIA.  4th  Edition. 
(Hibbert  Lectures,  1887.)  8vo,  cloth.  10 s.6d.  Cheap  Ed. , 3*.  6d. 

UPTON  (Rev.  C.  B.).  ON  THE  BASES  OF  RE- 
LIGIOUS BELIEF.  (Hibbert  Lectures,  1893.)  Demy  8vo, 
cloth,  ioj.  6 d.  Cheap  Edition,  y.  6 d. 


ALPHABETICAL  LIST. 

ADDIS  (W.  E.).  HEBREW  RELIGION.  See  Crown 
Theological  Library,  p.  12. 

ALLIN  (Rev.  THOS.).  UNIVERSALISM  ASSERTED 
AS  THE  HOPE  OF  THE  GOSPEL  ON  THE 
AUTHORITY  OF  REASON,  THE  FATHERS,  AND 
HOLY  SCRIPTURE.  With  a Preface  by  Edna  Lyall,  and  a 
Letter  from  Canon  Wilberforce.  Crown  8vo.  Sewed,  is.  6d.  net; 
cloth,  2 s.  6d.  net. 

ALVIELLA  (Count  GOBLET  D’).  THE  CONTEMPOR- 
ARY EVOLUTION  OF  RELIGIOUS  THOUGHT  IN 
ENGLAND,  AMERICA,  AND  INDIA.  Translated  from 
the  French  by  the  Rev.  J.  Moden.  8vo,  cloth.  I or.  6d. 

EVOLUTION  OF  THE  IDEA  OF  GOD.  See  The 

Hibbert  Lectures,  p.  14. 

ANNOTATED  CATECHISM.  A Manual  of  Natural  Religion 
and  Morality,  with  many  practical  details.  2nd  Edition.  Crown 
8 vo,  cloth,  ir. 

BAUR  (F.  C.).  CHURCH  HISTORY  OF  THE  FIRST 
THREE  CENTURIES.  See  Theological  Translation  Library, 
Old  Series,  p.  8. 

PAUL,  THE  APOSTLE  OF  JESUS  CHRIST. 

See  Theological  Translation  Library,  Old  Series,  p.  8. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 
2 


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WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST— Continued. 

BEARD  (Rev.  Dr.  C.).  THE  UNIVERSAL  CHRIST, 
AND  OTHER  SERMONS.  Crown  8vo,  cloth.  7*.  6d. 

LECTURES  ON  THE  REFORMATION  OF  THE 

SIXTEENTH  CENTURY  IN  ITS  RELATION  TO 
MODERN  THOUGHT  AND  KNOWLEDGE.  See  The 

Hibbert  Lectures,  p.  14. 

BEEBY  (Rev.  C.  E.,  B.D.,  Author  ot  “Creed  and  Life”). 
DOCTRINE  AND  PRINCIPLES.  Popular  Lectures  on 
Primary  Questions.  Demy  8vo,  cloth.  4J.  6d. 

BIBLE.  Translated  by  Samuel  Sharpe,  being  a Revision  of  the 
Authorised  English  Version.  6th  Edition  of  the  Old,  10th  Edition 
of  the  New  Testament.  8vo,  roan.  5 s.  See  also  Testament. 

BLEEK  (F.).  LECTURES  ON  THE  APOCALYPSE. 

Theological  Translation  Library,  Old  Series,  p.  8. 

BREMOND  (HENRI).  THE  MYSTERY  OF  NEWMAN. 

With  an  Introduction  by  Rev.  George  Tyrrell,  M.A.  Medium  8vo, 
cloth,  ioj.  6d.  net. 

“From  France  comes  a remarkable  volume,  excellently  translated,  which 
endeavours  to  probe  the  mystery  ; to  realise,  as  it  were,  the  soul  of  Newman, 
to  describe  to  us  justly  and  truthfully  the  personality  of  the  man.” — Daily 
Chronicle. 

“ No  subsequent  work  can  deprive  M.  Bremond’s  book  of  its  great  psycho- 
logical interest ; it  is  a work  that,  unlike  many  books  on  N ewman  and  the 
Tractarians,  no  student  of  modern  Christianity  can  afford  to  miss.” — Pall  Mall 
Gazette. 

BROADBENT  (The  late  Rev.  T.  P.,  B.A.).  THIRTEEN 
SERMONS,  AN  ESSAY,  AND  A FRAGMENT.  With 
a Prefatory  Note  by  Rev.  Prof.  J.  Estlin  Carpenter,  M.A.  Crown 
8vo,  cloth.  4 s.  net. 

CAMPBELL  (Rev.  Canon  COLIN).  FIRST  THREE 
GOSPELS  IN  GREEK.  See  Testament,  New,  p.  26. 

CHANNING’S  COMPLETE  WORKS.  Including  “The 
Perfect  Life,”  with  a Memoir.  Centennial  Edition.  4to  Edition. 
Cloth.  7 s.  6 d. 

CHEYNE  (Prof.  T.  K.).  BIBLE  PROBLEMS  AND  THE 
NEW  MATERIAL  FOR  THEIR  SOLUTION.  .S*? 
Crown  Theological  Library,  p.  1 1. 

CHILD  AND  RELIGION.  Edited  by  Thomas  Stephens,  B.A. 
See  Crown  Theological  Library,  p.  12. 

CHRISTIAN  CREED  (OUR).  2nd  and  greatly  Revised  Edition. 

Crown  8vo,  cloth.  35.  6 d. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


CATALOGUE  OF  PUBLICATIONS. 


17 


ALPHABETICAL  LIST-Continued. 

CLARK  (ARCHD.  JAS.).  DE  SUCCESSIONE  APOS- 
TOLICA  NEC  NON  MISSIONE  ET  JURIS- 
DICTIONE  HIERARCHIC  ANGLICANC  ET 
CATHOLICAE.  8vo.  ( Georgetown , Guiana.)  Cloth.  21  s. 

SEVEN  AGES  OF  THE  CHURCH  ; or,  Exposition  of 

the  Apocalypse.  Sewed,  is. 

COMMON  PRAYER  FOR  CHRISTIAN  WORSHIP:  in 
Ten  Services  for  Morning  and  Evening.  32mo,  cloth.  is.6d. 
Also  in  8vo,  cloth.  3*. 

CONWAY  (MONCURE  D.).  CENTENARY  HISTORY 
OF  THE  SOUTH  PLACE  ETHICAL  SOCIETY. 

With  numerous  Portraits,  a facsimile  of  the  original  MS.  of  the 
hymn,  “Nearer,  my  God,  to  Thee,”  and  Appendices.  Crown 
8vo,  half  vellum,  paper  sides.  5J- 

CORNILL  (Prof.  CARL).  INTRODUCTION  TO  THE 
CANONICAL  BOOKS  OF  THE  OLD  TESTAMENT. 

Demy  8vo,  cloth,  ior.  6d.  net.  See  Theological  Translation 
Library,  New  Series,  p.  3. 

DAVIDS  (T.  W.  RHYS).  LECTURES  ON  SOME 
POINTS  IN  THE  HISTORY  OF  INDIAN  BUDDH- 
ISM. See  The  Hibbert  Lectures,  p.  14. 

DELITZSCH  (F.).  BABEL  AND  BIBLE.  Two  Lectures 
delivered  before  the  Deutsche  Orient-Gesellschaft  in  the  presence 
of  the  German  Emperor.  See  Crown  Theological  Library,  p.  10. 
See  also  Harnack,  A.,  “ Letter  to  Preuss.  /ahrbiicher  p.  18. 

DOBSCHUTZ  (E.  VON).  CHRISTIAN  LIFE  IN  THE 
PRIMITIVE  CHURCH.  See  Theological  Translation  Library, 
New  Series,  p.  4. 

DRIVER  (S.  R.).  See  Mosheh  ben  Shesheth,  p.  22. 

DRUMMOND  (JAMES,  M.A.,  LL.D.,  Hon.  Litt.D.,  late 
Principal  of  Manchester  College,  Oxford).  AN  INQUIRY 
INTO  THE  CHARACTER  AND  AUTHORSHIP  OF 
THE  FOURTH  GOSPEL.  Demy  8vo,  cloth,  ior.  6d. 

“ The  book  is  not  only  learned,  but  also  reverent  and  spiritual  in  tone,  and 
ought  to  find  its  way  into  the  libraries  of  students  of  all  shades  of  belief,  as  a 
very  notable  attempt  to  solve  one  of  the  most  important  of  New  Testament 
problems." — Christian  World. 

VIA,  VERITAS,  VITA.  See  The  Hibbert  Lectures,  p.  14. 

PHILO  JUDCUS.  See  p.  29. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


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WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST— Continued. 

ECHOES  OF  HOLY  THOUGHTS  : Arranged  as  Private 
Meditations  before  a First  Communion.  2nd  Edition,  with  a 
Preface  by  Rev.  J.  Hamilton  Thom.  Printed  with  red  lines. 
Fcap.  8vo,  cloth,  is. 

EWALD  (H.).  COMMENTARY  ON  THE  PROPHETS 
OF  THE  OLD  TESTAMENT.  See  Theological  Transla- 
tion Library,  Old  Series,  p.  8. 

COMMENTARY  ON  THE  PSALMS.  See  Theological 

Translation  Library,  Old  Series,  p.  8. 

EWALD  (H.).  COMMENTARY  ON  THE  BOOK  OF 
JOB.  See  Theological  Translation  Library,  Old  Series,  p.  8. 

FIGG  (E.  G.).  ANALYSIS  OF  THEOLOGY,  NATURAL 
AND  REVEALED.  Crown  8vo,  cloth.  6s. 

FOUR  GOSPELS  (THE)  AS  HISTORICAL  RECORDS. 

8vo,  cloth.  15*. 

GILL  (C.).  THE  EVOLUTION  OF  CHRISTIANITY. 

By  Charles  Gill.  2nd  Edition.  With  Dissertations  in  answer  to 
Criticism.  8vo,  cloth.  12*. 

THE  BOOK  OF  ENOCH  THE  PROPHET.  Trans- 
lated from  an  Ethiopic  MS.  in  the  Bodleian  Library,  by  the  late 
Richard  Laurence,  LL.D.,  Archbishop  of  Cashel.  The  Text 
corrected  from  his  latest  Notes  by  Charles  Gill.  Re-issue,  8vo, 
cloth.  5*. 

HARNACK  (ADOLF).  MONASTICISM  : Its  Ideals  and 
History;  and  THE  CONFESSIONS  OF  ST.  AUGUS- 
TINE. Two  Lectures  by  Adolf  Harnack.  Translated  into 
English  by  E.  E.  Kellett,  M.A.,  and  F.  H.  Marseille,  Ph.D., 
M.A.  Crown  8vo,  cloth.  4*. 

“ The  lectures  impart  to  these  old  subjects  a new  and  vivid  interest  which 
cannot  but  win  this  faithful  version  many  admiring  readers.” — Scotsman. 

“ One  might  read  all  the  ponderous  volumes  of  Montalembert  without 
obtaining  so  clear  a view  or  so  rare  a judgment  of  this  immense  subject  as  are 
offered  in  these  luminous  pages.  . . . The  translation  is  excellent,  and  gives  us 
Harnack  in  pure  and  vigorous  English.” — Christian  World. 

LETTER  to  the  “ Preussische  Jahrbiicher  ” on  the  German 

Emperor’s  Criticism  of  Prof.  Delitzsch’s  Lectures  on  “ Babel 
and  Bible.”  Translated  into  English  by  Thomas  Bailey  Saunders. 
6 d.  net. 

LUKE,  THE  PHYSICIAN.  See  Crown  Theological  Library. 

HISTORY  OF  DOGMA.  See  Theological  Translation 

Library,  New  Series,  p.  5. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


CATALOGUE  OF  PUBLICATIONS. 


19 


ALPHABETICAL  LIST-Continued. 

HARNACK  (ADOLF).  THE  SAYINGS  OF  JESUS.  See 

Crown  Theological  Library,  p.  13. 

WHAT  IS  CHRISTIANITY?  See  Theological  Transla- 
tion Library,  New  Series,  p.  6.  Also  Crown  Theological  Library, 
p.  11.  See  Saunders  (T.  B.),  “ Professor  Harnack  and  his  Oxford 
Critics,”  p.  25. 

EXPANSION  OF  CHRISTIANITY  IN  THE  FIRST 

THREE  CENTU RIES.  See  Theological  Translation  Library, 
P-  4. 

and  HERRMANN  (Dr.  WILHELM).  ESSAYS  ON 

THE  SOCIAL  GOSPEL.  Translation  edited  by  Maurice 
A.  Canney,  M.A.  See  Crown  Theological  Library,  p.  13. 

HATCH  (Rev.  Dr.).  LECTURES  ON  THE  INFLUENCE 
OF  GREEK  IDEAS  AND  USAGES  UPON  THE 
CHRISTIAN  CHURCH.  See  The  Hibbert  Lectures,  p.  14. 

HAUSRATH  (Prof.  A.).  HISTORY  OF  THE  NEW 
TESTAMENT  TIMES.  The  Time  of  the  Apostles.  Trans- 
lated by  Leonard  Huxley.  With  a Preface  by  Mrs  Humphry 
Ward.  4 vols.  8vo,  cloth.  42 s.  (Uniform  with  the  Theological 
Translation  Library,  Old  Series.) 

NEW  TESTAMENT  TIMES.  The  Times  of  Jesus.  See 

Theological  Translation  Library,  Old  Series,  p.  8. 

HEBREW  TEXTS,  in  large  type  for  Classes: 

Genesis.  2nd  Edition.  i6mo,  cloth,  is.  6 d. 

Psalms.  i6mo,  cloth,  ir. 

Isaiah.  i6mo,  cloth,  is. 

Job.  l6mo,  cloth,  is. 

HENSLOW  (Rev.  G.).  THE  ARGUMENT  OF  ADAPTA- 
TION ; or,  Natural  Theology  reconsidered.  8vo,  cloth,  is. 

SPIRITUAL  TEACHINGS  OF  BIBLE  PLANTS; 

or,  The  Garden  of  God.  8vo,  cloth,  is. 

THE  AT-ONE-MENT ; or,  The  Gospel  of  Reconciliation. 

8vo,  cloth,  is. 

THE  SPIRITUAL  TEACHING  OF  CHRIST’S  LIFE. 

8vo,  cloth.  5r.  net. 

CHRIST  NO  PRODUCT  OF  EVOLUTION.  8vo. 

cloth,  ir. 

HERFORD  (R.  TRAVERS,  B.A.).  CHRISTIANITY  IN 
TALMUD  AND  MIDRASH.  Demy  8vo,  cloth.  18j.net. 

CONTENTS : — Introduction.  Division  I.  Passages  from  the 
Rabbinical  Literature  : A.  Passages  relating  to  Jesus.  B.  Passages 
relating  to  Minim,  Minuth.  Division  II.  General  Results.  Appen- 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


20 


WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST— Continued. 

dix  containing  the  Original  Texts  of  the  Passages  translated. 
Indices. 

“ His  book  (if  he  is  right  in  his  identification  of  the  Minim)  is  a history  of 
Judaising  Christianity — the  first  independent  and  competent  history  written  in 
English.” — Expository  Times. 

‘‘It  must  become  at  once  the  standard  authority  on  its  subject.” — Manchester 
Guardian. 

“It  is  no  exaggeration  to  say  that  it  will  prove  indispensable  not  only  to 
scholars  interested  in  Talmudic  literature,  but  to  all  who  study  the  subject  of 
the  evangelical  tradition.  It  will  introduce  the  reader  into  a new  world — that 
of  Jewish  thought  in  the  centuries  after  Christ.” — Cambridge  Review. 

HERRMANN  (W.).  THE  COMMUNION  OF  THE 
CHRISTIAN  WITH  GOD.  See  Theological  Translation 
Library,  New  Series,  p.  6. 

FAITH  AND  MORALS.  See  Crown  Theological  Library, 

p.  n. 

and  HARNACK  (ADOLF.).  ESSAYS  ON  THE 

SOCIAL  GOSPEL.  See  Crown  Theological  Library,  p.  13. 

HIBBERT  JOURNAL : A Quarterly  Review  of  Religion, 
Theology,  and  Philosophy.  Edited  by  L.  P.  Jacks  and  G. 
Dawes  Hicks.  Vol.  I.  Royal  8vo,  856  pp.  Vol.  II.,  864  pp. 
Vol.  III.,  869  pp.  Vols.  IV.  and  V.,  960  pp.  Cloth.  Each  12 s. 
6 d.  net.  Annual  Subscription,  ior.  post  free. 

HOERNING  (Dr.  R.).  THE  KARAITE  MSS.,  BRITISH 
MUSEUM.  The  Karaite  Exodus  (i.  to  viii.  5)  in  Forty-two 
Autotype  Facsimiles,  with  a Transcription  in  ordinary  Arabic  type. 
Together  with  Descriptions  and  Collation  of  that  and  five  other 
MSS.  of  portions  of  the  Hebrew  Bible  in  Arabic  characters  in  the 
same  Collection.  Royal  4to,  cloth,  gilt  top.  20 s. 

HUNTER  (Rev.  J.,  D.D.).  THE  COMING  CHURCH.  A 
Plea  for  a Church  simply  Christian.  Cloth,  is.  6d.  net. 

JOHNSON  (EDWIN,  M.A.).  THE  RISE  OF  CHRISTEN- 
DOM. Demy  8vo,  cloth.  Js.  6 d. 

ANTIQUA  MATER : A Study  of  Christian  Origins. 

Crown  8vo,  cloth.  2 s.  6d. 

THE  RISE  OF  ENGLISH  CULTURE.  Demy  8vo, 

cloth.  15J.  net. 

JONES  (Rev.  R.  CROMPTON).  HYMNS  OF  DUTY  AND 
FAITH.  Selected  and  Arranged.  247  pp.  Fcap.  8vo,  cloth. 
2nd  Edition.  3 s.  6 d. 

CHANTS,  PSALMS,  AND  CANTICLES.  Selected 

and  Pointed  for  Chanting.  i8mo,  cloth,  is.  6 d. 

ANTHEMS.  With  Indexes  and  References  to  the  Music. 

i8mo,  cloth,  is.  3 d. 


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21 


ALPHABETICAL  LIST— Continued. 

JONES  (Rev.  R.  CROMPTON).  THE  CHANTS  AND 
ANTHEMS.  Together  in  i vol.,  cloth.  2s. 

A BOOK  OF  PRAYER.  In  Thirty  Orders  of  Worship,  with 

Additional  Prayers  and  Thanksgivings.  i8mo,  cloth.  2 s.  6 d. 
With  Chants,  in  1 vol.  i8mo,  cloth.  3*. 

KAUTZSCH  (E.).  AN  OUTLINE  OF  THE  HISTORY 
OF  THE  LITERATURE  OF  THE  OLD  TESTA- 
MENT. With  Chronological  Tables  for  the  History  of  the 
Israelites,  and  other  Aids  to  the  Explanation  of  the  Old  Testament. 
Reprinted  from  the  “Supplement  to  the  Translation  of  the  Old 
Testament.”  By  E.  Kautzsch,  Professor  of  Theology  at  the  Uni- 
versity of  Halle.  Edited  by  the  Author.  Translated  by  John 
Taylor,  D.Lit.,  M.A.,  etc.  Demy  8vo,  cloth.  dr.  6 d. 

“ This  English  translation  . . . is  likely  to  prove  very  acceptable  to  all  those 
students  who  desire  to  see  for  themselves  the  view  taken  by  the  ‘ higher  critics  ’ 
of  the  growth  of  the  Old  Testament.” — The  Guardian. 

“Dr.  Taylor  has  rendered  a great  service  to  the  English  readers  by  his 
excellent  translation  of  this  important  work.” — British  Weekly. 

KEIM’S  HISTORY  OF  JESUS  OF  NAZARA.  See  Theo- 
logical Translation  Library,  Old  Series,  p.  8. 

KENNEDY  (Rev.  JAS.).  BIBLICAL  HEBREW.  See  p.  35. 

KITTEL  (R.).  HISTORY  OF  THE  HEBREWS.  See 

Theological  Translation  Library,  New  Series,  p.  6. 

KUENEN  (Dr.  A.).  LECTURES  ON  NATIONAL  AND 
UNIVERSAL  RELIGIONS.  See  The  Hibbert  Lectures, 
p.  14. 

THE  RELIGION  OF  ISRAEL  TO  THE  FALL  OF 

T H E J E W 1 S H ST  AT  E.  See  Theological  Translation  Library, 
Old  Series,  p.  9. 

LAKE  (Professor  KIRSOPP).  THE  HISTORICAL  EVI- 
DENCE FOR  THE  RESURRECTION  OF  JESUS 
CHRIST.  See  Crown  Theological  Library,  p.  13. 

LEA  (HENRY  CHARLES,  LL.D.).  HISTORY  OF  SAC- 
ERDOTAL CELIBACY  IN  THE  CHRISTIAN 
CHURCH.  Third  Edition.  Thoroughly  Revised  and  Reset. 
2 vols.  Medium  8vo,  cloth.  21s.  net. 

LOBSTEIN  (P. ).  THE  DOGMA  OF  THE  VIRGIN  BIRTH 
OF  CHRIST.  See  Crown  Theological  Library,  p.  10. 

LODGE  (Sir  O.).  LIFE  AND  MATTER.  A Criticism  of 
Professor  Haeckel’s  “Riddle  of  the  Universe.”  Fourth 
Impression.  Crown  8vo,  cloth.  2 s.  6d.  net. 


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22 


WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST— Continued. 

MACAN  (R.  W.).  THE  RESURRECTION  OF  JESUS 
CHRIST.  An  Essay  in  Three  Chapters.  8 vo,  cloth.  5x. 

MACKAY  (R.  W.).  SKETCH  OF  THE  RISE  AND 
PROGRESS  OF  CHRISTIANITY.  8vo,  cloth.  6s. 

MARCHANT  (JAMES).  THEORIES  OF  THE  RESUR- 
RECTION pF  JESUS  CHRIST.  Crown  8vo,  stiff  covers, 
2s.  net ; superior  cloth  binding,  31. 

MARTI  (KARL).  RELIGION  OF  THE  OLD  TESTA- 
MENT. See  Crown  Theological  Library,  p.  13. 

MARTINEAU  (Rev.  Dr.  JAMES).  THE  RELATION 
BETWEEN  ETHICS  AND  RELIGION.  An  Address. 
8vo,  sewed,  is. 

MODERN  MATERIALISM  : ITS  ATTITUDE  TO- 
WARDS THEOLOGY.  A Critique  and  Defence.  8vo, 
sewed.  2 s.  6d. 

MITCHELL  (Rev.  A.  F.).  HOW  TO  TEACH  THE  BIBLE. 

2nd  Edition,  thoroughly  revised  and  reset.  Crown  8vo,  cloth. 
2s.  6d. 

Sir  Oliver  Lodge  quotes  the  book  in  an  article  in  Contemporary 
Review , and  states  that  the  book  contains  many  useful  hints 
and  much  information. 

“ The  lectures  are  marked  by  much  insight  and  moderation.  The  book  is 
notable  also  for  its  gracious  and  cultured  note,  and  for  the  quiet  persuasiveness 
with  which  a revolutionary  reform  is  advocated." — Sunday  School  Chronicle. 

MONTEFIORE  (C.  G.).  ORIGIN  AND  GROWTH  OF 
RELIGION  AS  ILLUSTRATED  BY  THE  RELIGION 
OF  THE  ANCIENT  HEBREWS.  See  The  Hibbert  Lec- 
tures, p.  14. 

MOSHEH  BEN  SHESHETH’S  COMMENTARY  ON 
JEREMIAH  AND  EZEKIEL.  Edited  from  a Bodleian 
MS.,  with  a Translation  and  Notes,  by  S.  R.  Driver.  8vo, 
sewed.  31. 

MUNSTERBERG  (Prof.  HUGO).  THE  AMERICANS. 

See  p.  30. 

NESTLE  (E.).  INTRODUCTION  TO  THE  TEXTUAL 
CRITICISM  OF  THE  GREEK  NEW  TESTAMENT. 

See  Theological  Translation  Library,  New  Series,  p.  7. 

OTTO  (R.).  NATURALISM  AND  RELIGION.  See  Crown 
Theological  Library,  p.  13. 

PERRIN  (R.  S.).  THE  EVOLUTION  OF  KNOWLEDGE. 
A Review  of  Philosophy.  Crown  8vo,  cloth.  6s. 


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CATALOGUE  OF  PUBLICATIONS. 


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ALPHABETICAL  LIST-Continued. 

PERSONAL  AND  FAMILY  PRAYERS.  8vo,  buckram. 
is.  net. 

PETERS  (JOHN  P.).  EARLY  HEBREW  STORY.  A 

Study  of  the  Origin,  the  Value,  and  the  Historical  Background 
of  the  Legends  of  Israel.  See  Crown  Theological  Library, 
p.  II. 

PFLEIDERER  (Dr.  O.).  LECTURES  ON  THE  IN- 
FLUENCE OF  THE  APOSTLE  PAUL  ON  THE 
DEVELOPMENT  OF  CHRISTIANITY.  See  The 

Hibbert  Lectures,  p.  14. 

PAULINISM  : A Contribution  to  the  History  of  Primitive 

Christianity.  See  Theological  Translation  Library,  Old  Series, 

p.  9. 

PHILOSOPHY  OF  RELIGION  ON  THE  BASIS  OF 

ITS  HISTORY.  See  Theological  Translation  Library,  Old 
Series,  p.  9. 

THE  EARLY  CHRISTIAN  CONCEPTION  OF 

CHRIST  : Its  Significance  and  Value  in  the  History  of 
Religion.  See  Crown  Theological  Library,  p.  11. 

PRIMITIVE  CHRISTIANITY.  Vol.  I.  Demy 8vo,  cloth. 

ior.  6 d.  net.  See  Theological  Translation  Library,  New  Series,  p.3. 

POOLE  (REG.  LANE).  ILLUSTRATIONS  OF  THE 
HISTORY  OF  MEDIAEVAL  THOUGHT  IN  THE 
DEPARTMENTS  OF  THEOLOGY  AND  ECCLESI- 
ASTICAL POLITICS.  8vo,  cloth.  10s.  6d. 

PROTESTANT  COMMENTARY  ON  THE  NEW  TES- 
TAMENT. See  Theological  Translation  Library,  Old  Series. 

p.  9. 

RENAN  (E.).  ON  THE  INFLUENCE  OF  THE  INSTI- 
TUTIONS, THOUGHT,  AND  CULTURE  OF  ROME 
ON  CHRISTIANITY  AND  THE  DEVELOPMENT 
OF  THE  CATHOLIC  CHURCH.  See  Hibbert  Lectures, 
p.  14. 

RENOUF  (P.  LE  PAGE).  ON  THE  RELIGION  OF 
ANCIENT  EGYPT.  See  Hibbert  Lectures,  p.  15. 

REVILLE  (A.).  THE  SONG  OF  SONGS,  Commonly  called 
the  Song  of  Solomon,  or  the  Canticle.  Translated  from  the 
French.  Crown  8vo,  cloth,  is.  6 d. 


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24 


WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST— Continued. 

REVILLE  (A.).  ON  NATIVE  RELIGIONS  OF  MEXICO 
AND  PERU.  See  Hibbert  Lectures,  p.  15. 

PROLEGOMENA  OF  THE  HISTORY  OF  RE- 
LIGIONS. See  Theological  Translation  Library,  Old  Series, 
p.  9. 

R&VILLE  (JEAN).  LIBERAL  CHRISTIANITY.  See 

Crown  Theological  Library,  p.  11. 

See  also  Sabatier’s  “ Religions  of  Authority  and  Religion  of  the 

Spirit,”  p.  4. 

RIX  (HERBERT).  TENT  AND  TESTAMENT.  A Camp- 
ing Tour  in  Palestine,  with  some  Notes  on  Scripture  Sites.  With 
61  Illustrations,  Frontispiece,  and  Maps.  Demy  8vo,  cloth. 
8r.  6 d.  net. 

“ His  narrative  of  travel  is  that  of  an  intelligent  and  well-informed  traveller 
who  went  without  prepossessions  and  was  both  able  and  willing  to  weigh 
evidence.  . . . Mr.  Kix  s contribution  is  one  that  must  be  taken  into  account." 
— Spectator. 

“The  result  is  a thoughtful,  well -written,  even  learned  work,  far  from  the 
vain  outpourings  of  the  tourist.  The  narrative,  though  heavily  charged  with 
information,  is  wonderfully  unembarrassed,  and  the  word-pictures  which  abound 
are  true  to  life.” — A thenceum. 

RIX.  SERMONS,  ESSAYS,  AND  ADDRESSES.  With 
Introduction  by  Rev.  P.  H.  Wicksteed,  M.A.  Crown  8vo,  cloth. 

ROBINSON  (ALEX.,  M.A.,  B.D.).  A STUDY  OF 
THE  SAVIOUR  IN  THE  NEWER  LIGHT.  2nd 

Edition.  Revised  and  partly  re-written.  Demy  8vo,  cloth.  5^.  net. 

OLD  AND  NEW  CERTAINTY  OF  THE  GOSPEL: 

A Sketch.  Crown  8vo,  cloth.  2 s.  6d. 

SABATIER  (AUGUSTE).  THE  RELIGIONS  OF  AU- 
THORITY AND  THE  RELIGION  OF  THE  SPIRIT. 

With  a Memoir  by  Professor  J.  R6ville.  See  Theological  Transla- 
tion Library,  New  Series,  p.  4. 

THE  DOCTRINE  OF  THE  ATONEMENT  AND 

ITS  HISTORICAL  EVOLUTION;  and  RELIGION 
AND  MODERN  CULTURE.  See  Crown  Theological 
Library,  p.  12. 

SADLER  (Rev.  Dr.).  PRAYERS  FOR  CHRISTIAN 
WORSHIP.  Crown  8vo,  cloth.  3 s.  6d. 

CLOSET  PRAYERS,  Original  and  Compiled.  i8mo, 

cloth,  ir.  6d. 


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SAUNDERS  (T.  BAILEY).  PROFESSOR  HARNACK 
AND  HIS  OXFORD  CRITICS.  Crown  8vo,  cloth. 
is.  6 d.  net. 

“ It  gives  thoughtful  and  acutely  reasoned  support  to  the  great  historical 
student  of  Christianity  who  represents  Berlin  in  theology  against  the  pig- 
tailed opposition  which  Oxford  has  offered  to  his  learning.  A spirited  piece  of 
controversial  writing,  it  cannot  but  prove  stimulating  to  readers  interested  in 
modern  divinity,  no  matter  to  which  side  of  the  debate  their  private  preposses- 
sions incline  them. " — Scotsman. 

“Mr.  Saunders  writes  with  sobriety  and  with  a knowledge  of  the  points 
at  issue.  Readers  of  ' Harnack  and  his  Critics  ’ will  do  well  to  read  his 
comments." — Sheffield  Daily  Telegraph. 

SAVAGE  (M.  J.).  BELIEFS  ABOUT  THE  BIBLE.  8vo, 
cloth.  7 s.  6 d. 

SAYCE  (A.  H.).  ON  THE  RELIGION  OF  ANCIENT 
ASSYRIA  AND  BABYLONIA.  Hibbert  Lectures, 

p.  15. 

SCHRADER  (E.).  CUNEIFORM  INSCRIPTIONS  AND 
THE  OLD  TESTAMENT.  See  Theological  Translation 
Library,  Old  Series,  p.  9. 

SCHUBERT  (HANS  VON).  CHURCH  HISTORY.  See 

Theological  Translation  Library,  New  Series,  p.  3. 

SCOTT  (Rev.  E.  F.,  M.A.).  THE  APOLOGETIC  OF  THE 
NEW  TESTAMENT.  See  Crown  Theological  Library,  p.  13. 

SEVERUS  (Patriarch  of  Antioch).  THE  SIXTH  BOOK 
OF  THE  SELECT  LETTERS  OF  SEVERUS, 
PATRIARCH  OF  ANTIOCH,  in  the  Syriac  Version  of 
Athanasius  of  Nisibis.  Edited  and  translated  by  E.  W.  Brooks. 
Vol.  I.  (Text),  Part  1,  and  Vol.  II.  (Translation),  Part  1.  2 vols. 

8vo,  cloth.  42 s.  net.  Vol.  I.  (Text),  Part  2,  and  Vol.  II.  (Trans- 
lation), Part  2.  2 vols.  8vo,  cloth.  42 s.  net.  See  Text  and 

Translation  Society,  p.  38. 

SHARPE  (SAMUEL).  HISTORY  OF  THE  HEBREW 
NATION  AND  ITS  LITERATURE.  With  an  Appendix 
on  the  Hebrew  Chronology.  5th  Edition.  Crown  8vo,  cloth. 
4 s.  6d. 

CRITICAL  NOTES  ON  THE  AUTHORISED  ENG- 
LISH VERSION  OF  THE  NEW  TESTAMENT.  2nd 

Edition.  i2mo,  cloth,  is.  6d. 

SMITH  (MARTIN  R.).  WHAT  I HAVE  TAUGHT  MY 
CHILDREN.  2nd  Edition,  Revised.  Crown  8vo,  cloth. 
3*.  6 d. 


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26 


WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST— Continued. 

SODEN  (H.  von,  D.D.).  THE  BOOKS  OF  THE  NEW 
TESTAMENT.  See  Crown  Theological  Library,  p.  12. 

THE  STATUTES  OF  THE  APOSTLES.  The  hitherto 

unedited  Ethiopic  and  Arabic  Texts.  Edited,  with  an  Introduc- 
tion and  Translations  of  the  Ethiopic,  Arabic,  and  Coptic  Texts, 
by  Rev.  G.  Horner,  M.A.  With  an  Appendix — a recently  dis- 
covered variant  of  the  Coptic  Text.  i8j.  net. 

TAYLER  (Rev.  JOHN  JAMES).  AN  ATTEMPT  TO 
ASCERTAIN  THE  CHARACTER  OF  THE  FOURTH 
GOSPEL,  especially  in  its  Relation  to  the  First  Three. 

2nd  Edition.  8vo,  cloth.  5 s. 

TAYLOR  (Rev.  C.).  THE  DIRGE  OF  COHELETH  IN 
ECCLES.  XII.  DISCUSSED  AND  LITERALLY 
INTERPRETED.  8vo,  cloth.  3 s. 

TAYLOR  (Rev.  Dr.  J.).  THE  MASSORETIC  TEXT  AND 
THE  ANCIENT  VERSIONS  OF  THE  BOOK  OF 
MICAH.  Crown  8vo,  cloth.  5n 

See  also  Kautzsch,  “ Outline,”  p.  21. 

TEN  SERVICES  OF  PUBLIC  PRAYER,  with  Special 
Collects.  8vo,  cloth,  3s. ; or  32010,  cloth,  is.  6 d. 

PSALMS  AND  CANTICLES.  8vo,  cloth,  is.  6 d. 

PSALMS  AND  CANTICLES,  with  Anthems.  8vo, 

cloth.  2s. 

TEN  SERVICES  OF  PUBLIC  PRAYER,  taken  in  Sub- 
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with  a few  additional  Prayers  for  particular  Days.  8vo, 
cloth,  2 s.  6 d.  ; or  32mo,  cloth,  IJ. 

TESTAMENT,  THE  NEW.  TISCHENDORF  (C.). 
NOVUM  TESTAMENTUM  GREECE.  3 vols.  8vo. 
70 s.  net. 

CAMPBELL  (Rev.  Canon  COLIN,  M.A.,  D.D.).  THE 

FIRST  THREE  GOSPELS  IN  GREEK.  Arranged  in 
parallel  columns.  2nd  Edition,  Revised.  Crown  8vo,  cloth. 
$s.  net. 

THOMAS  (Rev.  J.  M.  LLOYD).  A FREE  CATHOLIC 
CHURCH.  drown  8vo,  cloth,  is.  6d.  net. 


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CATALOGUE  OF  PUBLICATIONS. 


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ALPHABETICAL  LIST— Continued. 

UPTON  (C.  B.).  ON  THE  BASES  OF  RELIGIOUS 
BELIEF.  See  Hibbert  Lectures,  p.  15. 

VICKERS  (J.).  THE  REAL  JESUS  : a Review  of  his  Life, 
Character,  and  Death,  from  a Jewish  Standpoint.  Crown 
8vo.  6s. 

THE  CRUCIFIXION  MYSTERY.  Crown  8vo,  cloth. 

3*.  6 d. 

VOYSEY  (Rev.  C.).  THE  SLING  AND  THE  STONE. 
Vol.  VIII.  On  the  Lord’s  Prayer,  8vo,  cloth.  3*.  6d.  Vol.  IX. 
The  Fatherhood  of  God.  Sermon  on  the  Mount,  etc.  8vo,  cloth. 
7s.  6d.  Vol.  X.  Revelation  tested  on  Moral  Grounds,  etc.  8vo, 
cloth.  1 or.  6d. 

THEISM  AS  A SCIENCE  OF  NATURAL  THE- 
OLOGY AND  NATURAL  RELIGION.  2s.  6 d. 

THEISTIC  PRAYER  BOOK.  3rd  Edition.  i2mo,  cloth. 

3*.  6 d. 

WEIR  (T.  H.,  B.D.).  A SHORT  HISTORY  OF  THE 
HEBREW  TEXT  OF  THE  OLD  TESTAMENT.  By 

Thomas  H.  Weir,  Assistant  to  the  Professor  of  Oriental  Languages 
in  the  University  of  Glasgow.  2nd  Edition,  with  Additions. 
Crown  8vo,  cloth.  6r. 

WEIZSACKER  (C.  von).  THE  APOSTOLIC  AGE.  2 vols. 
See  Theological  Translation  Library,  New  Series,  p.  7. 

WERNLE  (Paul).  THE  BEGINNINGS  OF  CHRIS- 
TIANITY. 2 vols.  8vo.  See  Theological  Translation  Library, 
New  Series,  p.  4. 

WICKSTEED  (Rev.  P.  H.).  THE  ECCLESIASTICAL 
INSTITUTIONS  OF  HOLLAND,  treated  with  Special 
Reference  to  the  Position  and  Prospects  of  the  Modern 
School  of  Theology.  A Report  presented  to  the  Hibbert 
Trustees,  and  published  by  their  direction.  8vo,  sewed,  ir. 

WIMMER  (R.).  MY  STRUGGLE  FOR  LIGHT:  Con- 
fessions of  a Preacher.  See  Crown  Theological  Library, 
p.  11. 


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28 


WILLIAMS  & NORGATE’S 


ALPHABETICAL  LIST-Continued. 

WRIGHT  (Rev.  C.  H.  H.).  BOOK  OF  GENESIS  IN 
HEBREW  TEXT.  With  a critically  revised  Text,  various 
Readings,  and  Grammatical  and  Critical  Notes.  Demy  8vo. 
3*.  6d. 

BOOK  OF  RUTH  IN  HEBREW  TEXT.  With  a criti- 
cally revised  Text,  various  Readings,  including  a new  Collation  of 
Twenty-eight  Hebrew  MSS.,  and  a Grammatical  and  Critical 
Commentary ; to  which  is  appended  the  Chaldee  Targum.  Demy 
8vo.  7 s.  6d. 

DANIEL  AND  HIS  PROPHECIES.  Demy  8vo, 

cloth.  7 s.  6d. 

DANIEL  AND  ITS  CRITICS.  A Critical  and  Gram- 
matical Commentary  with  Appendix.  Demy  8vo,  cloth.  Js.  6d. 

WRIGHT  (G.  H.  BATESON).  THE  BOOK  OF  JOB.  A 

new  critically  revised  Translation,  with  Essays  on  Scansion,  Date, 
etc.  8vo,  cloth.  6r. 

WAS  ISRAEL  EVER  IN  EGYPT?  or,  A Lost 

Tradition.  By  G.  H.  Bateson  Wright,  D.D.,  Queen’s  College, 
Oxford  ; Headmaster  Queen’s  College,  Hong-Kong ; Author  of 
“A  Critical  Revised  Translation  of  the  Book  of  Job.”  8vo,  art 
linen.  7 s.  6d. 

WRIGHT  (W.  ALDIS),  Edited  by,  and  Dr  S.  A.  HIRSCH. 
A COMMENTARY  ON  THE  BOOK  OF  JOB.  From 

a Hebrew  MS.  in  the  University  Library,  Cambridge.  Med.  8vo, 
cloth.  21  s.  net. 

ZELLER  (E.).  CONTENTS  AND  ORIGIN  OF  THE 
ACTS  OF  THE  APOSTLES.  ^Theological  Translation 
Library,  Old  Series,  p.  9. 


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CATALOGUE  OF  PUBLICATIONS. 


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II.  Philosophy,  Psychology. 

BACON  (ROGER),  THE  “OPUS  MAJUS"  OF.  Edited,  with 
Introduction  and  Analytical  Table,  by  John  Henry  Bridges,  Fellow 
of  Royal  College  of  Physicians,  sometime  Fellow  of  Oriel  College. 
Complete  in  3 vols.,  31J.  6d.  ; Vol.  III.  sold  separately,  7 s.  6 d. 

BREWSTER  (H.  B.).  THE  THEORIES  OF  ANARCHY 
AND  OF  LAW.  A Midnight  Debate.  Crown  8vo,  parch- 
ment. 5*. 

THE  PRISON.  A Dialogue.  Crown  8vo,  parchment.  5*. 

THE  STATUETTE  AND  THE  BACKGROUND. 

Crown  8vo,  parchment.  4s. 

COLLINS  (F.  H.).  AN  EPITOME  OF  THE  SYNTHETIC 
PHILOSOPHY.  By  F.  Howard  Collins.  With  a Preface  by 
Herbert  Spencer.  5th  Edition.  The  Synthetic  Philosophy  Com- 
pleted. 8 vo,  cloth.  21  s. 

DRUMMOND  (Dr.).  PHILO  JUDAEUS;  or,  The  Jewish 
Alexandrian  Philosophy  in  its  Development  and  Completion. 
By  James  Drummond,  LL.D.,  Principal  of  Manchester  New 
College,  Oxford.  2 vols.  8vo,  cloth.  21  s. 

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the  Syriac  Version  of  Athanasius  of  Nisibis.  Edited 
and  translated  by  E.  W.  Brooks,  M.A.  Vol.  I.  Text,  Parts  I. 
and  II.  Vol.  II.  Translation,  Parts  I.  and  II.  84*.  net. 

THE  CANONS  OF  ATHANASIUS  OF  ALEX- 
ANDRIA, in  Arabic,  Ethiopic,  and  Coptic.  Edited 
and  Translated  by  Prof.  W.  Riedel  (Griefswald)  and  W.  E. 
Crum.  21  s.  net. 

A RABBINIC  COMMENTARY  ON  THE  BOOK  OF 
JOB,  contained  in  a unique  MS.  at  Cambridge. 
Edited,  with  Translation  and  Commentary,  by  W.  Aldis 
Wright,  LL.D.  21s.  net. 


TURPIE  (Dr.  D.  McC.).  MANUAL  OF  THE  CHALDEE 
LANGUAGE.  Containing  Grammar  of  the  Biblical  Chaldee 
and  of  the  Targums,  and  a Chrestomathy,  with  a Vocabulary. 
Square  8vo,  cloth.  7 s. 

VINAYA  PITAKAM  : One  of  the  Principal  Buddhist  Holy 
Scriptures.  Edited  in  Pali  by  Dr.  H.  Oldenberg.  5 vols.  8vo, 
cloth.  Each  21  s. 

WALLIS  (H.  W.).  THE  COSMOLOGY  OF  THE  RIG- 
VEDA  : An  Essay.  8vo,  cloth.  5$. 


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CATALOGUE  OF  PUBLICATIONS.  39 


IV.  Modern  Languages  & Literature. 

A compute  list  oj  Messrs.  Williams  Nor  gate's  Educational  Publi- 

cations on  Modem  Languages  may  be  had  on  application. 


ARMY  SERIES  OF  FRENCH  AND  GERMAN  NOVELS. 

Edited,  with  short  Notes,  by  J.  T.  W.  Perowne,  M.A. 

This  series  is  equally  well  adapted  for  general  reading,  and  for  those 
preparing  for  the  Army,  Oxford  and  Cambridge  Certificates,  and  other 
Examinations— in  fact,  for  all  who  wish  to  keep  up  ox  improve  their  French 
and  German.  The  notes  are  as  concise  as  possible,  with  an  occasional 
etymology  or  illustration  to  assist  the  memory.  The  books  selected  being 
by  recent  or  living  authors,  are  adapted  for  the  study  of  most  modem  French 
and  German. 

LE  COUP  DE  PISTOLET,  etc.  Prosper  Merimee.  z s.  6 d. 

“ A book  more  admirably  suited  to  its  purpose  could  not  be  desired.  The 
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VAILLANTE.  Jacques  Vincent,  zs.  6d. 

“ The  books  are  well  got  up,  and  in  Vaillante  an  excellent  choice  has  been 
made." — Guardian. 

AUF  VERLORNEM  POSTEN  AND  NAZZARENA 
DANTI.  Johannes  v.  Dewall.  3J. 

“Well  printed,  well  bound,  and  annotated  just  sufficiently  to  make  the 
reading  of  them  sure  as  well  as  easy.” — Educational  Times. 

CONTES  MILITAIRES.  A.  Daudet.  zs.  6d. 

“These  stories  are  mainly  culled  from  a series  called  Contes  du  Lundi, 
originally  contributed  by  their  author  to  the  Figaro.  Written  at  fever  heat 
immediately  after  the  great  1870  war,  they  show  Daudet’s  power  in  many  ways 
at  its  highest.  . . . We  therefore  do  more  than  recommend — we  urge  all 
readers  of  French  to  get  the  stories  in  some  form,  and  the  present  one  is  both 
good  and  cheap.” — The  Schoolmaster. 

ERZAHLUNGEN.  E.  Hofer.  3*. 

“ The  series  has  brought  fascinating  examples  of  fiction  under  the  eyes  of 
English  readers  in  a neat  and  handy  form.  Besides  having  the  military  flavour, 
they  are  models  of  style.” — Scotsman. 


BAYLDON  (Rev.  G.).  ICELANDIC  GRAMMAR.  An 

Elementary  Grammar  of  the  Old  Norse  or  Icelandic  Language. 
8vo,  cloth.  7 s.  6d. 


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40 


WILLIAMS  & NORGATE’S 


BOlELLE  (JAS.).  FRENCH  COMPOSITION  THROUGH 
LORD  MACAULAY’S  ENGLISH.  Edited,  with  Notes, 
Hints,  and  Introduction,  by  the  late  James  Boi'elle,  B.A.  (Univ. 
Gall.),  Officier  d’Academie,  Senior  French  Master,  Dulwich 
College,  etc.,  etc.  Crown  8vo,  cloth.  Vol.  I.  Frederick  the 
Great.  3*.  Vol.  II.  Warren  Hastings.  3*.  Vol.  III.  Lord 
Clive.  3-r. 

See  Victor  Hugo,  “Les  Miserables ” and  “Notre  Dame.” 

DELBOS  (L.).  NAUTICAL  TERMS  IN  ENGLISH 
AND  FRENCH  AND  FRENCH  AND  ENGLISH. 

With  Notes  and  Tables.  For  the  use  of  Naval  Officers  and  Naval 
Cadets.  By  Leon  Delbos,  M.A.,  of  H.M.S.  Britannia,  Dart- 
mouth. 4th  Edition,  thoroughly  revised  and  considerably 
enlarged,  with  additional  Plates.  Crown  8vo,  cloth.  7 s.  6 d.  net. 

EUGENE’S  STUDENT’S  COMPARATIVE  GRAMMAR 
OF  THE  FRENCH  LANGUAGE,  with  an  Historical 
Sketch  of  the  Formation  of  French.  For  the  use  of  Public 
Schools.  With  Exercises.  By  G.  Eugene- F asnacht,  late  French 
Master,  Westminster  School.  23rd  Edition,  thoroughly  revised. 
Square  crown  8vo,  cloth,  5r.  ; or  separately,  Grammar,  35. ; 
Exercises,  2s.  6d. 

GOETHE  (W.  v.).  ANNOTATED  TEXTS.  ^Educational 
Catalogue. 

HAGMANN  (J.G.,  Ph.D.).  REFORM  IN  PRIMARY  EDU- 
CATION. Translated  from  Second  German  Edition  by  R.  H. 
Hoar,  Ph.D.,  and  Richmond  Barker,  M.A.  Cr.  8vo,  cL,  2 s.  6d.  net. 

HOGAN  (E.).  CATH  RUIS  NA  RIG  FOR  BOINN.  With 

Preface,  Translation,  and  Indices ; also  a Treatise  on  Irish  Neuter 
Substantives,  and  a Supplement  to  the  Index  Vocabulorum  of 
Zeuss’s  “Grammatica  Celtica.”  Todd  Lecture  Series,  Vol.  IV. 
8vo,  sewed.  31.  6d. 

THE  LATIN  LIVES  OF  THE  SAINTS  AS  AIDS 

TOWARDS  THE  TRANSLATION  OF  IRISH  TEXTS 
AND  THE  PRODUCTION  OF  AN  IRISH  DICTION- 
ARY. By  Edmund  Hogan,  S.J.,  F.R.U.I.,  M.R.I.A.,  Royal 
Irish  Academy’s  Todd  Professor  of  Celtic  Languages.  Todd 
Lecture  Series,  Vol.  V.  2 s.  6 d. 

THE  IRISH  NENNIUS  FROM  L.  NA  HUIDRE, 

AND  HOMILIES  AND  LEGENDS  FROM  L.  BREAC. 

Alphabetical  Index  of  Irish  Neuter  Substantives.  Todd  Lecture 
Series,  Vol.  VI.  2 s.  6d. 

HUGO  (VICTOR).  LES  MISERABLES:  Les  Principaux 

Episodes.  Edited,  with  Life  and  Notes,  by  the  late  J.  Bolelle. 
2 vols.  6th  Edition.  Crown  8vo,  cloth.  Each  3*.  6d. 


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CATALOGUE  OF  PUBLICATIONS. 


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HUGO  (VICTOR).  NOTRE  DAME  DE  PARIS.  Adapted 
for  the  use  of  Schools  and  Colleges.  By  the  late  J.  Boielle. 
2 vols.  2nd  Edition.  Crown  8vo,  cloth.  Each  3*. 

LEABHAR  BREAC.  The  “Speckled  Book,”  otherwise  styled, 
“The  Great  Book  of  Dun  Doighre” : a Collection  of  Pieces  in 
Irish  and  Latin,  transcribed  towards  the  close  of  the  Fourteenth 
Century.  “The  oldest  and  best  Irish  MS.  relating  to  Church 
History  now  preserved”  (G.  Petrie).  Now  first  published,  from 
the  original  MS.  in  the  Royal  Irish  Academy’s  Library.  In 
imperial  folio,  on  toned  paper.  In  one  vol.,  half-calf,  ^4,  4 s. 
(200  copies  only  printed. ) 

LEABHAR  NA  H-UIDHRI.  A Collection  of  Pieces  in  Prose 
and  Verse,  in  the  Irish  Language,  transcribed  about  a.d.  iioo; 
the  oldest  volume  now  known  entirely  in  the  Irish  language, 
and  one  of  the  chief  surviving  native  literary  monuments — not 
ecclesiastical — of  ancient  Ireland ; now  for  the  first  time  pub- 
lished, from  the  original  in  the  Library  of  the  Royal  Irish 
Academy,  with  account  of  the  Manuscript,  description  of  its 
contents,  index,  and  facsimiles  in  colours.  In  folio  on  toned 
paper,  half-calf.  £3,  3*.  (200  copies  only  printed. ) 

LILJA  (The  Lily).  An  Icelandic  Religious  Poem.  By  Eystein 
Asgrimson.  Edited,  with  Translation,  Notes,  and  Glossary,  by 
E.  Magnusson.  Crown  8vo,  cloth  extra,  ior.  6d. 

LODGE  (Sir  O.).  SCHOOL  TEACHING  AND  SCHOOL 
REFORM.  A Course  of  Four  Lectures  on  School  Curricula 
and  Methods,  delivered  to  Secondary  Teachers  and  Teachers  in 
Training  at  Birmingham  during  February  1905.  3*. 

“ The  work  of  a sensible  iconoclast,  who  does  not  pull  down  for  the  sake  of 
mere  destruction,  but  is  anxious  to  set  up  something  more  worthy  in  place  of 
the  medievalism  he  attacks.” — Outlook. 

“ Let  me  commend  this  wise  volume  not  only  to  teachers  but  to  all  concerned 
in  national  education.  And  especially  to  the  politician.  Half  an  hour  with 
Sir  Oliver  Lodge  would  make  him  realise  that  there  are  problems  on  the  inner 
side  of  the  school  door  not  dreamt  of  in  his  philosophy — would  make  him  feel 
that  the  more  he  knows  of  these  the  better  will  he  be  able  wisely  to  handle  those 
others  about  which  he  is  glibly  talking  every  day.”— Dr  Macnamara  in  the 
Daily  Chronicle. 

MAORI.  NEW  AND  COMPLETE  MANUAL  OF 
MAORI  CONVERSATIONS.  Containing  Phrases  and 
Dialogues  on  a variety  of  Topics,  together  with  a few  general 
rules  of  Grammar,  and  a comprehensive  Vocabulary.  4 s.  net. 

See  also  Williams. 

NIBELUNGENLIED.  “The  Fall  of  the  Nibelungens,”  other- 
wise “The  Book  of  Kriemhild.”  An  English  Translation  by 
W.  N.  Lettsom.  4th  Edition.  8vo,  cloth.  51. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


42 


WILLIAMS  & NORGATE’S 


O’GRADY  (STANDISH  H.).  SILVA  GADELICA  (I.- 

XXXI.).  A Collection  of  Tales  in  Irish,  with  Extracts  illus- 
trating Persons  and  Places.  Edited  from  MSS.  and  translated. 
2 vols.  royal  8vo,  cloth.  42 s.  Or  separately,  Vol.  I.,  Irish 
Text;  and  Vol.  II.,  Translation  and  Notes.  Each  vol.  2 is. 

OORDT  (J.  F.  VAN,  B.A.).  CAPE  DUTCH.  Phrases  and 
Dialogues,  with  Translations,  preceded  by  short  Grammatical 
Notes.  Crown  8vo,  cloth.  2s.  6d.  net. 

PHILLIPPS  (V.,  B.A.).  A SHORT  SKETCH  OF 
GERMAN  LITERATURE,  for  Schools.  By  Vivian 
Phillipps,  B.A.,  Assistant  Master  at  Fettes  College,  Edinburgh. 
2nd  Edition,  revised.  Pott  8vo,  cloth,  is. 

ROGET  (F.  F.).  AN  INTRODUCTION  TO  OLD 

FRENCH.  History,  Grammar,  Chrestomathy,  and  Glossary. 
2nd  Edition.  Crown  8vo,  cloth.  6s. 

FIRST  STEPS  IN  FRENCH  HISTORY,  LITERA- 
TURE, AND  PHILOLOGY.  For  Candidates  for  the  Scotch 
Leaving  Certificate  Examinations,  the  various  Universities  Local 
Examinations,  and  the  Army  Examinations.  4th  Edition.  Crown 
8vo,  cloth.  5*. 

See  also  Voltaire. 

ROSING  (S.).  ENGLISH-DANISH  DICTIONARY.  New 

Edition.  Large  8vo,  strongly  bound,  half-roan.  1 is.  6d. 

SCHILLER  (F.  VON).  THE  BALLADS  AND  SHORTER 
POEMS.  Translated  into  English  Verse  by  Gilbert  Clark. 
Fcap.  8vo,  cloth.  5 s. 

ANNOTATED  TEXTS.  See  Educational  Catalogue. 

SULLIVAN  (W.  K.).  CELTIC  STUDIES  FROM  THE 
GERMAN  OF  EBEL.  With  an  Introduction  on  the  Roots, 
Stems,  and  Derivatives,  and  on  Case-endings  of  Nouns  in  the 
Indo-European  Languages.  8vo,  cloth,  ioj. 

TODD  LECTURE  SERIES  (Royal  Irish  Academy)— 

Vol.  I.  Part  1.  Mesca  Ulad ; or,  The  Intoxications  of  the 
Ultonians.  Irish  Text,  with  Translation  and  Notes,  by  W.  M. 
Hennesy.  8vo,  sewed,  is.  6d. 

Vol.  II.  Leabhar  Breac,  Passions  and  Homilies  from. 

Irish  Text,  Translation,  and  Glossary,  with  Lecture  on  Irish 
Lexicography,  by  Dr.  R.  Atkinson.  8vo,  cloth.  Part  1,  pages 
1-34,  out  of  print.  Part  2,  pages  35-958,  6s. 


14  Henrietta  Street,  Covent  Garden,  London,  W.C. 


CATALOGUE  OF  PUBLICATIONS. 


43 


TODD  LECTURE  SERIES-Continued. 

Vol.  III.  The  Codex  Palatino-Vaticanus.  No.  830.  Texts, 
Translations,  and  Indices,  by  B.  MacCarthy,  D.D.  8vo,  sewed. 
2s.  6d. 

Vol.  IV.  Cath  Ruis  na  Rig  for  Boinn.  With  Preface,  Trans- 
lation, Indices,  a Treatise  on  Irish  Neuter  Substantives,  and  a 
Supplement  to  the  Index  Vocabulorum  of  Zeuss’s  “Grammatica 
Celtica.”  By  E.  Hogan.  8vo,  sewed.  3J.  6 d. 

Vol.  V.  The  Latin  Lives  of  the  Saints  as  aids  towards  the 
Translation  of  Irish  Texts  and  the  Production  of  an  Irish 
Dictionary.  By  Edmund  Hogan,  S.J.,  F.R.U.I.,  M.R.I.A., 
Royal  Irish  Academy’s  Todd  Professor  of  the  Celtic  Languages. 

2 S.  6 d. 

Vol.  VI.  The  Irish  Nennius  from  L.  Na  Huidre,  and 
Homilies  and  Legends  from  L.  Breac.  Alphabetical  Index  of 
Irish  Neuter  Substantives.  By  Edmund  Hogan,  S.J.,  F.R.U.I., 
M.R.I.A.,  Royal  Irish  Academy’s  Todd  Professor  of  the  Celtic 
Languages.  2s.  6d. 

VELASQUEZ.  LARGER  SPANISH  DICTIONARY. 

Composed  from  the  Dictionaries  of  the  Spanish  Academy,  Terreros 
and  Salva.  Spanish- English  and  English-Spanish.  1279  pp., 
triple  columns.  2 vols.  in  1.  Imp.  8vo,  cloth.  24 s. 

VIGA  GLUMS  SAGA.  Translated  from  the  Icelandic,  with  Notes 
and  an  Introduction,  by  Sir  Edmund  Head,  Bart.  Fcap.  8vo, 
cloth.  5*. 

WEISSE  (T.  H.).  SYSTEMATIC  CONVERSATIONAL 
EXERCISES  FOR  TRANSLATING  INTO  GERMAN, 
adapted  to  his  Grammar.  New  Edition.  Crown  8vo,  cloth. 
(Key,  5 s.  net.)  3*.  6 d. 

WEISSE  (T.  H.).  A SHORT  GUIDE  TO  GERMAN 
IDIOMS  : being  a Collection  of  the  Idioms  most  in  use. 

With  Examination  Papers.  3rd  Edition.  Cloth.  2 s. 

WERNER’S  ELEMENTARY  LESSONS  IN  CAPE 
DUTCH  (AFRIKANDER  TAAL).  By  A.  Werner  and 
G.  Hunt.  i6mo,  cloth,  is.  6d. 

“We  most  cordially  recommend  this  book  to  anyone  going  out  to  settle  in 
South  Africa.  . . . The  dialogues  and  exercises  are  admirably  planned.’’— 
Reformer. 

“ To  those  outward  bound  such  a book  is  sure  to  be  useful.” — Practical 
Teacher. 

WILLIAMS  (The  Right  Rev.  W.  L.,  D.C.L.).  A DICTION- 
ARY OF  THE  NEW  ZEALAND  LANGUAGE.  4th 

Edition.  Edited  by  the  Right  Rev.  Bishop  W.  L.  Williams,  with 
numerous  additions  and  corrections.  Demy  8vo,  cloth.  12 s.  6d. 

LESSONS  IN  MAORI.  3rd  Edition.  Fcap.  8vo,  cloth. 

y- 


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44 


WILLIAMS  & NORGATE’S 


YELLOW  BOOK  OF  LECAN.  A Collection  of  Pieces  (Prose 
and  Verse)  in  the  Irish  Language,  in  part  compiled  at  the  end  of 
the  Fourteenth  Century  ; now  for  the  first  time  published  from  the 
original  Manuscript  in  the  Library  of  Trinity  College,  Dublin,  by 
the  Royal  Irish  Academy.  With  Introduction,  Analysis  of  Con- 
tents, and  Index,  by  Robert  Atkinson.  30  and  468  pp.  (Royal 
Irish  Academy’s  Irish  facsimiles.)  Large  post  folio,  1896,  half- 
roan, Roxburghe,  cloth  sides.  £4,  45-. 

ZOEGA  (G.  T.).  ENGLISH-ICELANDIC  DICTIONARY. 

8vo,  cloth.  6s.  net. 

ZOMPOLIDES  (Dr.  D.).  A COURSE  OF  MODERN 
GREEK ; or,  The  Greek  Language  of  the  Present  Day. 
I.  The  Elementary  Method.  Crown  8vo,  cloth.  5*. 


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V.  Science. 

MEDICINE— CHEMISTRY— BOTANY— ZOOLOGY- 
MATHEMATICS. 

ANNETT  (H.  E.,  M.D.,  D.P.H.),  J.  EVERETT  DUTTON, 
M.B.,  B.Ch.,  and  J.  H.  ELLIOTT,  M.D.,  Toronto. 
REPORT  OF  THE  MALARIA  EXPEDITION  TO 
NIGERIA  (1900).  Part  I.  Malarial  Fever,  etc.  (Liverpool 
School  of  Tropical  Medicine,  Memoir  III.),  iar.  6 d.  Part  II. 
Filariasis  (Liverpool  School  of  Tropical  Medicine,  Memoir  IV.). 
Out  of  print  separately , but  is  contained  in  the  Thompson- Yates 
Laboratory  Reports , Vol.  IV.,  Part  I.  Price  20 s. 

BAST  I AN  (H.  CHARLTON,  M.A.,  M.D.,  F.R.S.). 

STUDIES  IN  HETEROGENESIS.  With  825  Illustra- 
tions from  Photomicrographs.  Royal  8vo,  cloth.  31J.  6d. 

BENEDICT  (F.  E.,  Ph.D.).  ELEMENTARY  ORGANIC 
ANALYSIS.  Small  8vo.  Pages  vi  + 82.  15  Illustrations. 

4 s.  6 d.  net. 

BERGEY  (D.  G.).  HANDBOOK  OF  PRACTICAL  HY- 
GIENE. Small  8vo.  Pages  v+  164.  6s.  6d.  net. 

BERGMANN  (Prof.  E.  von,  M.D.).  A SYSTEM  OF 
PRACTICAL  SURGERY.  Edited  by  William  T.  Bull, 
M.D.  In  five  imperial  8vo  volumes,  containing  4174  pages,  with 
1976  illustrations  in  the  text,  and  102  superb  full-page  plates 
in  colours  and  monochrome.  Extra  cloth,  £ 6 , 6s.  ; half-leather, 
marble  sides  and  edges,  £ 7 , *js. ; half-morocco,  £8,  8j. 

BILTZ  (HENRY).  THE  PRACTICAL  METHODS  OF 
DETERMINING  MOLECULAR  WEIGHTS.  Trans- 
lated by  Jones.  Small  8vo.  Pages  viii  + 245.  44  Illustrations. 

8s.  6d.  net. 

BOLTON.  HISTORY  OF  THE  THERMOMETER. 

i2mo.  96  pages.  6 Illustrations.  4*.  6 d.  net. 

BOYCE  (RUBERT,  M.B.,  F.R.S.).  THE  ANTI-MALARIA 
MEASURES  AT  ISMAILIA.  (Liverpool  School  of  Tropical 
Medicine,  Memoir  XII.)  Price  is. 

YELLOW  FEVER  PROPHYLAXIS  IN  NEW  OR- 
LEANS, 1905.  (Liverpool  School  of  Tropical  Medicine,  Memoir 
XIX.)  Ss-  net. 

BOYCE  (RUBERT),  A.  EVANS,  M.R.C.S.,  and  H.  H. 
CLARKE,  M.A.,  B.C.  REPORTS  ON  THE  SANITA- 
TION AND  ANTI-MALARIAL  MEASURES  IN 
PRACTICE  AT  BATHURST,  CONAKRY,  AND 
FREETOWN  (1905).  (Liverpool  School  of  Tropical  Medicine, 
Memoir  XIV.)  With  8 Plates.  5*. 


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46 


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BRUCE  (ALEX.,  M.A.,  M.D.,  F.R.C.P.E.,  F.R.S.E.).  A 
TOPOGRAPHICAL  ATLAS  OF  THE  SPINAL  CORD. 

Fcap.  folio,  half-leather.  £2,  2 s.  net. 

CUNNINGHAM  MEMOIRS— 

1.  Cubic  Transformations.  By  John  Casey,  LL.D.  4to, 
sewed.  2 s.  6 d. 

2.  On  the  Lumbar  Curve  in  Man  and  the  Apes.  By  D. 

J.  Cunningham,  M.D.  13  Plates.  4to,  sewed.  5j. 

3.  New  Researches  on  Sun-heat,  Terrestrial  Radiation, 
etc.  By  Rev.  Samuel  Haughton,  M.A.,  M.D.  9 Plates.  4to, 
sewed,  is.  6d. 

4.  Dynamics  and  Modern  Geometry.  A New  Chapter  in 
the  Theory  of  Screws.  By  Sir  Robert  S.  Ball,  LL.D.  4to, 
sewed.  2 s. 

5.  The  Red  Stars.  Observations  and  Catalogue.  New 
Edition.  Edited  by  Rev.  T.  Espin,  M.A.  4to,  sewed.  3*.  6d. 

6.  On  the  Morphology  of  the  Duck  Tribe  and  the  Auk 
Tribe.  By  W.  K.  Parker,  F.R.S.  9 Plates.  4to,  sewed.  3*.  6d. 

7.  Contribution  to  the  Surface  Anatomy  of  the  Cerebral 
Hemispheres.  By  D.  J.  Cunningham,  M.D.  With  a Chapter 
upon  Cranio-Cerebral  Topography  by  Victor  Horsley,  M.B., 
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date.  (Liverpool  School  of  Tropical  Medicine,  Memoir  V.  1.)  is. 

SECOND  PROGRESS  REPORT  OF  THE  CAM- 
PAIGN AGAINST  MOSQUITOES  IN  SIERRA  LEONE 
(1902).  By  M.  Logan  Taylor,  M.B.  (Liverpool  School  of 
Tropical  Medicine,  Memoir  V.  2.)  ir. 

REPORT  ON  MALARIA  AT  ISMAILIA  AND 

SUEZ.  (Liverpool  School  of  Tropical  Medicine,  Memoir  IX.) 

is. 

SANG’S  LOGARITHMS.  A new  Table  of  Seven-place  Loga- 
rithms of  all  Numbers  continuously  up  to  200,000.  2nd  Edition. 
Royal  8vo,  cloth.  21;. 

SCHREBER  (D.  G.  M.).  MEDICAL  INDOOR  GYMNAS- 
TICS, or  a System  of  Hygienic  Exercises  for  Home  Use,  to  be 
practised  anywhere,  without  apparatus  or  assistance,  by  young  and 
old  of  either  sex,  for  the  preservation  of  health  and  general  activity. 
Revised  and  Supplemented  by  Rudolf  Graefe,  M.D.  With  a 
large  plate  and  45  illustrations  in  the  text.  Royal  8vo,  cloth. 
3j.  net 

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SCHROEN  (L.).  SEVEN-FIGURE  LOGARITHMS  OF 
NUMBERS  from  i to  108,000,  and  of  Sines,  Cosines, 
Tangents,  Cotangents  to  every  io  Seconds  of  the  Quad- 
rant. With  a Table  of  Proportional  Parts.  By  Dr.  Ludwig 
Schroen,  Director  of  the  Observatory  of  Jena,  etc.,  etc.  5th 
Edition,  corrected  and  stereotyped.  With  a description  of  the 
Tables  by  A.  De  Morgan,  Professor  of  Mathematics  in  University 
College,  London.  Imp.  8vo,  cloth,  printed  on  light  green  paper. 
9s. 

SEGER.  COLLECTED  WRITINGS  OF  HERMAN 
AUGUST  SEGER.  (Papers  on  Manufacture  of  Pottery.) 
2 vols.  Large  8vo.  £3,  3*.  net  per  set ; per  volume,  3 if.  6d. 
net. 

SNELLEN’S  OPHTHALMIC  TEST  TYPES.  Best  Types 
for  the  Determination  of  the  Acuteness  of  Vision.  14th  Edition, 
considerably  augmented  and  improved.  8vo,  sewed.  4_r.  Single 
Sheets  : E T B,  MOV,  B D E,  LU  HI  UJ,  and  Large  Clock  Sheet. 
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ASTIGMATIC  TEST  CHART.  Long  folio,  varnished, 

mounted  on  rollers.  2 s.  net. 

SNYDER  (HARRY,  B.Sc.).  SOILS  AND  FERTILISERS. 

Second  Edition.  8vo.  Pages  x + 294.  1 Plate.  40  Illustrations. 

6s.  6d.  net. 

SONNTAG  (C.  O.).  A POCKET  FLORA  OF  EDIN- 
BURGH AND  THE  SURROUNDING  DISTRICT. 

A Collection  and  full  Description  of  all  Phanerogamic  and  the 
principal  Cryptogamic  Plants,  classified  after  the  Natural  System, 
with  an  artificial  Key  and  a Glossary  of  Botanical  Terms.  By  the 
late  C.  O.  Sonntag,  the  Royal  High  School,  Edinburgh ; formerly 
Secretary  of  the  Microscopical  Society  of  Glasgow,  etc.  Fcap.  8vo, 
limp  cloth,  round  corners,  with  Map  of  the  Environs  of  Edinburgh. 
3 s.  6 d.  net 

STEPHENS  (J.  W.  W.,  M.D.  Cantab.,  D.P.H.)  and  S.  R. 
CHRISTOPHERS,  M.B.  Viet.,  I.M.S.  PRACTICAL 
STUDY  OF  MALARIA  AND  OTHER  BLOOD  PARA- 
SITES. (Published  for  the  Liverpool  School  of  Tropical  Medi- 
cine). 8vo,  cloth.  2nd  Edition.  I2f,  6d.  net. 

STILLMAN  (THOS.  B.,  M.Sc.,  Ph.D.).  ENGINEERING 
CHEMISTRY.  Third  Edition.  8vo.  Pages  x + 597.  139 

Illustrations.  191.  net. 

TAYLOR  (M.  LOGAN,  M.B.,  Ch.B.).  REPORT  ON  THE 
SANITARY  CONDITIONS  OF  CAPE  COAST  TOWN. 

(Liverpool  School  of  Tropical  Medicine,  Memoir  VIII.)  8vo. 

if. 

REPORT  OF  THE  CAMPAIGN  AGAINST  THE 

MOSQUITOES  IN  SIERRA  LEONE.  See  Ross  and 
Taylor. 


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THOMAS  (H.  WOLFERSTAN,  M.D.,  M‘Gill)  and 
ANTON  BREINL,M.U.Dr.,  Prag.  TRYPANOSOMES, 
TRYPANOSOMIASIS,  AND  SLEEPING  SICKNESS: 
PATHOLOGY  AND  TREATMENT.  4to.  (Liverpool 
School  of  Tropical  Medicine,  Memoir  XVI.)  6 Plates  (5  coloured) 
and  7 Charts.  Price  7 s.  6 d.  net. 

TOWER  (O.  F.,  Ph. D. ).  THE  CONDUCTIVITY  OF 
LIQUIDS.  8vo.  Pages  iv+190.  20  Illustrations.  7 s.  6 d. 

net. 

TRANSACTIONS  OF  THE  EPIDEMIOLOGICAL 
SOCIETY  OF  LONDON.  New  Series.  Vol.  XXIII.  Session 
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Commemoration  Volume,  containing  an  account  of  the  Founda- 
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1900.  8vo,  cloth.  5 s.  net. 

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XXXI.  Various  prices. 

TRANSACTIONS  OF  THE  ROYAL  DUBLIN  SOCIETY. 

Various  volumes  at  various  prices. 

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the  40th,  or  Dr.  Bremiker’s  Edition,  thoroughly  revised  and  en- 
larged, by  W.  L.  F.  Fischer,  M.A.,  F.R.S.,  Fellow  of  Cla*e 
College,  Cambridge,  ; Professor  of  Natural  Philosophy  in  the 
University  of  St.  Andrews.  75th  Stereotyped  Edition.  Royal  8vo, 
cloth.  7 s. 

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and  HOWE.  INORGANIC  CHEMISTRY  ACCORD- 
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WILEY  (HARVEY  W.,  A.M.,  Ph.D.).  PRINCIPLES  AND 
PRACTICE  OF  AGRICULTURAL  CHEMICAL 
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WILLIAMS  & NORGATE’S 


VI.  Miscellaneous. 

ANTHROPOLOGY— SOCIOLOGY— MYTHOLOGY— 
BIBLIOGRAPHY-BIOGRAPHY,  ETC. 

AVEBURY  (Lord,  D.C.L.,  F.R.S.,  etc.)  (Sir  John  Lubbock). 
PREHISTORIC  TIMES,  as  Illustrated  by  Ancient  Re- 
mains and  the  Manners  and  Customs  of  Modern  Savages. 
6th  Edition,  revised,  with  239  Illustrations,  a large  number  of 
which  are  specially  prepared  for  this  Edition.  Demy  8vo,  cloth, 
gilt  tops.  i8j. 

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of  knowledge  on  the  subject  of  early  man,  we  recommend  the  perusal  of  this 
comprehensive  volume.” — Jour.  Brit.  Archctolog.  Assoc. 

“ The  fact  that  this  well-known  standard  work  has  reached  a sixth  edition  is 
evidence  of  its  value  to  ethnologists  and  archaeologists.  The  many  and  beautiful 
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letterpress.  Lord  Avebury  is  to  be  congratulated  on  the  new  edition,  which 
is  sure  to  further  popularise  a fascinating  subject  for  investigation  by  cultured 
people.” — Science  Gossip. 

“ It  is  necessary  to  compare  the  present  volume  with  the  fifth  edition  in 
order  to  see  how  much  it  has  been  improved.  The  illustrations  to  this  sixth 
edition  are  immeasurably  superior  to  the  fifth." — Knowledge. 

BIBLIOGRAPHICAL  REGISTER.  Published  Quarterly. 

6 d.  net ; 2 s.  2d.  per  annum  post  free.  Nos.  1-4  ready. 

BLACKBURN  (HELEN).  WOMEN’S  SUFFRAGE.  A 

Record  of  the  Women’s  Suffrage  Movement  in  the  British  Isles, 
with  a Biographical  Sketch  of  Miss  Becker.  Portraits.  Crown  8vo, 
cloth.  6s. 

See  also  Vynne,  Nora,  and  Blackburn,  “ Women  under  the  Factory 

Acts.” 

BROWN  (ROBERT,  Jun.,  F.S.A.).  SEMITIC  INFLU- 
ENCE IN  HELLENIC  MYTHOLOGY.  With  special 
reference  to  the  recent  mythological  works  of  the  Right  Hon. 
Prof.  Max  Muller  and  Mr.  Andrew  Lang.  Demy  8vo,  cloth. 
7 s.  6d. 

RESEARCHES  INTO  THE  ORIGIN  OF  THE 

PRIMITIVE  CONSTELLATIONS  OFTHE  GREEKS, 
PHOENICIANS,  AND  BABYLONIANS.  With  a large 
map  of  the  Northern  Hemisphere  as  viewed  at  Phoenicia  1200  B.C., 
and  other  maps.  2 vols.  demy  8vo,  cloth,  iox.  6d.  each. 

MR.  GLADSTONE  AS  I KNEW  HIM,  and  other 

Essays.  Demy  8vo,  cloth.  7 s.  6d. 


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57 


CATALOGUE  OF  THE  LONDON  LIBRARY,  St  Tames’s 
Square.  By  C.  T.  Hagberg  Wright,  LL.D.,  etc.  xiv+1626  pp. 
4to,  cloth.  42J.  net.  Supplement  I.,  1902-3.  Buckram,  1 vol., 
196  pp.  5r.net.  Supplement  II.  198  pp.  1903-4.  Buckram. 
5r.  net.  Supplement  III.  1904-5.  5 r.  net. 

“ The  present  catalogue  is  essentially  a working  catalogue.  . . . The  general 
level  of  accuracy  in  the  printing  and  editing  of  the  work  appears  to  us  to  be  an 
unusually  high  one.  . . . We  heartily  applaud  the  work,  both  as  a landmark 
in  library  land,  and  as  a monument  standing  upon  a firm  foundation  of  its  own.” 
— The  Times . 

DIETRICHSON  (L.).  MONUMENTA  ORCADICA.  The 

Norsemen  in  the  Orkneys,  and  the  Monuments  they  have  left, 
with  a Survey  of  the  Celtic  (Pre- Norwegian)  and  Scottish  (Post- 
Norwegian)  Monuments  on  the  Islands.  With  original  drawings 
and  some  Chapters  on  St  Magnus’  Cathedral,  Kirkwall,  by  Johan 
Meyer,  Architect.  Demy  4to,  cloth.  £$  net. 

ENGELHARDT  (C.).  DENMARK  IN  THE  EARLY 
IRON  AGE.  Illustrated  by  recent  Discoveries  in  the  Peat- 
Mosses  of  Slesvig.  33  Plates  (giving  representations  of  upwards  of 
a thousand  objects),  Maps,  and  numerous  other  Illustrations  on 
wood.  1866.  4to,  cloth.  3ir.  6 d. 

GOLDAMMER  (H.).  THE  KINDERGARTEN.  A Guide 
to  Frobel’s  Method  of  Education.  2 vols.  in  1.  120  pp.  of  Illus- 

trations. 8vo,  cloth.  1 or.  6d. 

HARRISON  (A.,  D.Sc.).  WOMEN’S  INDUSTRIES  IN 
LIVERPOOL.  An  Inquiry  into  the  Economic  Effects  of  Legisla- 
tion regulating  the  Labour  of  Women.  8vo.  3r. 

HENRY  (JAMES).  AiNEIDEA;  or,  Critical,  Exegetical  and 
iEsthetical  Remarks  on  the  iEneis.  With  a personal  collation 
of  all  the  first-class  MSS.,  and  upwards  of  100  second-class  MSS., 
and  all  the  principal  editions.  Vol.  I.  (3  Parts),  Vol.  II.  (3  Parts), 
Vol,  III.  (3  Parts),  Vol.  IV.  (1  Part).  Royal  8vo,  sewed. 
£zy  2 r.  net. 

HERBERT  (Hon.  A.).  THE  SACRIFICE  OF  EDUCA- 
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and  WAGER  (HAROLD).  BAD  AIR  AND  BAD 

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JOHNSON  (E.).  THE  RISE  OF  ENGLISH  CULTURE. 

With  a brief  account  of  the  Author’s  Life  and  Writings.  Demy 
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Folio,  boards.  6s.  Strongly  bound  in  cloth.  7 s.  6d. 

WALL-MAPS  OF  THE  ANCIENT  WORLD— 

Wall-map  of  Ancient  Italy.  Italia  antiqua.  For  the  study  of 
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the  study  of  Herodotus,  Thucydides,  Xenophon,  Strabo,  Cornelius 
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Ancient  Germany.  Gallia  Cisalpinse  et  Transalpine  cum  parti- 
bus  Britannia  et  Germanise  tabula.  For  the  study  of  Cesar, 
Justinian,  Livy,  Tacitus,  etc.  Scale  1 : 1,000,000.  Mounted  on 
rollers  and  varnished.  24^. 

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Curtius,  etc.  Scale  1 : 800,000.  Mounted  on  rollers  and  var- 
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MARCKS  (ERICH,  Professor  of  Modern  History  at  the 
University  of  Leipzig).  ENGLAND  AND  GERMANY: 
Their  Relations  in  the  Great  Crises  of  European  History, 
1500-1900.  Demy  8vo,  stiff  wrapper,  is. 

MUIR  (Prof.  RAMSAY).  A HISTORY  OF  LIVERPOOL. 

With  Maps,  Illustrations.  Crown  8vo,  art  linen.  6s.  net. 

MUIR  (RAMSAY)  and  EDITH  M.  PLATT.  A HISTORY 
OF  MUNICIPAL  GOVERNMENT  IN  LIVERPOOL. 
From  the  Earliest  Times  to  the  Municipal  Reform  Act  of  1835. 
4to,  cloth.  21s.  net 

OTIA  MERSEIANA.  The  Publication  of  the  Arts  Faculty  of  the 
University  of  Liverpool,  Vols.  I. -III.  8vo.  1899-1903.  Each 
1 or.  6d. 

PEDDIE  (R.  A.).  PRINTING  AT  BRESCIA  IN  THE 
FIFTEENTH  CENTURY.  A List  of  the  Issues.  5 r.  net. 

ST.  CLAIR  (GEORGE,  Author  of  “Creation  Records,”  “Buried 
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Uranus  to  Perseus,  including  the  Eleusinian  Mysteries  and  the 
Olympic  Games.  Demy  8vo.  2 vols.  16s. 

SCHLOSS  (DAVID  F.).  METHODS  OF  INDUSTRIAL 
REMUNERATION.  3rd  Edition,  revised  and  enlarged. 
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“ More  useful  than  ever  to  the  students  of  the  labour  problem.” — Political 
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SPENCER  (HERBERT).  AN  AUTOBIOGRAPHY. 

P-  3L 

PRINCIPLES  OF  SOCIOLOGY.  See  p.  31. 

STUDY  OF  SOCIOLOGY.  See  p.  32. 

DESCRIPTIVE  SOCIOLOGY.  See  p.  32. 

STEPHENS  (GEORGE).  PROFESSOR  BUGGE’S 
STUDIES  ON  NORTHERN  MYTHOLOGY  EX- 
AMINED. Illustrations.  8vo,  cloth.  8s. 

THE  RUNES,  WHENCE  CAME  THEY?  4to,  sewed. 

6s. 


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MONUMENTS.  Vol.  IV.  Folio.  20j.  net. 

VEILED  FIGURE  (THE),  and  Other  Poems.  Large  post  8vo, 
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VYNNE  (NORA)  and  HELEN  BLACKBURN,  and  with 
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WELD  (A.  G.).  GLIMPSES  OF  TENNYSON  AND  OF 
SOME  OF  HIS  FRIENDS.  With  an  Appendix  by  the  late 
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but  only  to  give  such  a description  as  will  send  our  readers  to  it.” — Spectator. 

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Herald. 


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LIST  OF  PERIODICALS,  REVIEWS,  AND 
TRANSACTIONS  AND  PROCEEDINGS 
OF  LEARNED  SOCIETIES 

PUBLISHED  BY  WILLIAMS  & NORGATE. 


THE  HIBBERT  JOURNAL:  A Quarterly  Review  of 

Religion,  Theology,  and  Philosophy.  Single  numbers,  2 s.  6 d. 
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